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Full text of "The book of exposition = Kitab al-izah fi'ilm al-nikah b-it-tamam w-al-kamal [electronic resource] : literally translated from the Arabic with translator's foreword, numerous important notes illustrating the text, and several interesting appendices"

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L-il-Abrar kull shei Barr. 
(Paris omnia para). 

Arab Proverb. 

Niona eorrotta mente intese mai sanamente parole. 

" Decameron " — Conclusion. 

"Mieux est de ris qae de larmes escripre, 
Pour ce que rlre est le propre de l'homme." 


Nought is so vile that on the earth doth live, 
But to the earth some special good doth give, 
Nor aught so good, but, strain'd from that fair use, 
Bevolts from true birth, stumbling on abuse. 

Rom. and Jul., ii, 3. 


J*rvite,cL by C/uVf/iltnzasin,, .Parur 

The Seceets of Oriental Sexuologt 


(Kitdi al-Izah ffDi el-Kttal Ht-Tamai w-al-Kamal) 





Numerous important Notes illustrating the Text, and 
Several interesting Appendices 

Maison d'Editions Scientifiques 

13, Faubourg Montmartre, 13 

(AU Eights reserved) 


■ ' ■ Deux 
de cet ouvrage, destines 
aux Collections Nationales, ont 
ete deposes conlbrmement a la loi. 
En consequence, l'Editeur se reserve le 

droit de propriete de la traduction, 
; ■■■ et poursuivra tons contrefac- 
teurs ou debitants de 



"There is no need of entreaties, gentlemen, where yon can 
command; and therefore, pray be attentive, and you will hear a 
true story, not to be equalled, perhaps, by any feigned ones, though 
usually composed with the most curious and studied art." 

El cura y todos los demas se lo agradecieron y de nuovo se lo 
rogaron, y el riendose rogar de tantos, dijo que no eran menester 
ruegos adonde el mandar tenia tanta faerza; y asi eaten vuestras 
mercedes atentos, y oiran an discurso verdadero, a qnien podria ser 
que no llegasen los mentirosos, que con curioso y pensado artificio 
suelen componerse. 

Don Quixote. Primera parte, xxxvin. 



































































"Love took up the harp of life, and 
smote on all the chords with might; 

Smote the ehord of Self, that trembling 
passed in music out of Sight." 


[lexander Dumas justly says: — "The question 
of Love is a grave one, because Love 
represents the Animal aspect of our nature, 
when it does not represent the Sublime aspect. 

Love means either Heaven or Mud. It is a Need 
of Nature which demands the continuation of the 
species for an end unknown to us. 

. . . . * You are looking out for your Female : that is 
the Law of the Body; You seek for Love: that is 
the Law of the Soul. Of Females you will find as 
many as you desire, more than you may desire. Love 
is another thing." 

Love of Woman is the mightiest passion *) in the 

J ) Perfectly ideal as it may sometimes seem, Love is yet, 
consciously or unconsciously, based on purely physical sym- 
pathies which seek their normal outlet and expansion in 
physical acts. 


heart of Man. — Poets of all lands and of all times 
have sung in immortal verses its praises and enchant- 
ments. Novelists have exhausted their wit and ingenuity 
to unravel the varied webs of noble heroism or criminal 
conspiracy woven on the ever-busy shuttles of Human 
Passion. From the days of Adam until now, Woman 
has played the leading, if inconspicuous, rdle in all 
the changeful drama of the world's history. In a 
famous mystic book there occurs 'a fine phrase, which 
is as true as it is well-expressed: — "Love is strong 
as death. Many waters cannot quench love, neither 
can the floods drown it." ') Letourneau says : 14 This 
is not exaggerated; we may even say that love is 
stronger than death, since it makes us despise it. 
This is perhaps truer with animals than with man, 
and is all the more evident in proportion as the 
rational will is weaker, and prudential calculations 
furnish no check to the impetuosity of desire." 2 ) 

Napoleon well said that men are but grown-up 
children, influenced mainly through the imagination. 
The heart prompts the intellect, and the intellect 
rules the will, and the will chisels out the rough- 
hewn block of life. Sexuality plays the supreme r6le 
in all phases of human experience. In striking contrast 
with the sentiment of Tennyson quoted at the head of 
the present Chapter, Shakspeare has remarked : * Love 
is a familiar; love is a devil; there is no evil angel 
but love. Yet was Samson so tempted, and he had 
an excellent strength; yet was Solomon so seduced, 

*) "Solomon's Song," vm, 6, 7. 

*) "The Evolution of Marriage," chap. i. part. IV. 



and he had a very good wit". ( f Love's Labour 
Lost", I, 2.) 

In the blindness of its passion, Love for the 
bewitching daughters of Eve has wrecked empires, l ) 
overtoppled statesmen, and sapped the strong foundations 
of the proudest thrones, the pillars of the most ancient 
temples. Silent and invisible, it is yet like a mighty 
sorceress that mesmerises the most rebel will into 
obedience. It is, in brief, the vital heat of life. This 
is proved by Philosophy ; illustrated by the Romance 
of everyday existence, and Science steps in to confirm 
previsions and reasonings of both. " Man has two 
powerful instincts, which govern his whole life, and 
give the first impulse to all his actions : the instinct 
of Self-preservation, and the instinct of Race-preserv- 
ation. The former reveals itself in its simplest form 
as hunger, the latter as love .... The result of love, 
the union of the youth and the maiden into a fruitful 
pair, has always been surrounded by more ceremonies 
and festivities, preparations and formalities than any 
other act of man's life ; in primitive times by customs 
and etiquette, and later, by written laws confirming 
these formalities Love is the great regulator 

*) In case this may seem too strong, we cite Helen of Troy, 
Cleopatra, Empress Eugenie as amongst the more salient of 
many others that will occur to the historical reader. 

By the term "love," we, of course, mean the influence of 
sexuality, what Haeckel calls in scientific jargon, " the elective 
affinity of two different cellules — the spermatic cell and the 
ovulary cell" (" Anthropogenia," p. 577.) 

Goethe's * Wahlverwandtschaft" expresses more meaning than 
could be conveyed in exhaustive volumes. 



of the life of the race, the impelling force which 
promotes the perfecting of the species and tries to 
prevent its physical decay .... The propagating 
impulse alone is blind, and it needs the reliable guide, 
love, to enable it to reach its natural goal, which is 
at the same time the perpetuation and improvement 
of its kind. " l ) 

The book before us is an Ode in praise of Priapus. 
Here it breaks out into the finest panegyric; there it 
gives way to a freedom of speech that astonishes by 
its very lubricity. 

Speaking of the works of Baffo, 2 ) Octave Uzanne, 
the famous French man-of-letters, refers to the Italian 
poet as " this great cynic overflowing with erotic 
genius, that is to say: the pleasure of physical love." 

Almost precisely similar terms may be employed 
with reference to the work we have translated. 
Praise of the Physical love of Woman is its main 
object. Interspersed with Invocations to Allah— for 
the Moslem is nothing if not profoundly religious, 
even in those acts of human life where Deity in an 
European mind is generally least thought of,— come 
Anecdotes, Snatches of poetry, Reminiscences of famous 
Orators, Writers and Kings of the then Present or 
Bygone times. 

If, as Balzac said ; " the Books of Rabelais formed 

') Max Nordau in " Conventional Lies of our Civilization," 
London, 1895, pages 256-263. 

2 ) Vide "Nos amis les Livres", p. 56 and 61, Paris, 1886. 
Baffo enjoys in Italy about the same unenviable reputation for 
utter obscenity as the Marquis de Sade in France. 



a Bible of Incredulity," the present little brochure 
may aptly be termed the ■ Song of Songs of the 
Flesh." For never was pen put to paper with so 
undisguised an object as that had in view by the 
learned Sheikh who devoted his mastery of Arabic to 
its composition. 

The reticence shown by the newly-married young 
Englishwoman who, calling on the butcher, ordered 
" stomach of pork " instead of using the term " belly," 
by which that article is known to the "trade," would 
be utterly incomprehensible to an Arab. 

He sees no harm, even when highly educated, in 
"calling a spade a spade," and referring to a thing 
by its right name. Yet, precisely the people who 
wade sedulously through the filthy columns of gar- 
bage that adorn the great English Dailies— the latest 
spicy Divorce suit; Seduction and Paternity case, 
Oscar Wilde's vagaries; Revelations of the Erotic 
tendencies of Massage: or an affair of Rape on girl, 
or child,— are the first to condemn a book issued in 
a limited edition to a select circle of private 

Burton has well pointed out that the Oriental fails 
to grasp that it is improper to refer in straightforward 
terms to anything Allah has created, or of which His 
revelation, the Holy Quran, treats. But, on the other 
hand, in his conversation as in his folk-lore, there is 
no subtle corruption, or covert licentiousness as is 
too largely found in writers of many classes to-day: 
none of the leering suggestions or false sentiment 
that pervade the productions of the Catulle Mendes and 
Zola school, and their milk-and- watery English imitators. 



We must be on our guard here, however, to 
avoid plunging into any egregious blunder. There 
does exist in the Moslem mind a sentiment of shame 
and modesty, but it is not for precisely the same things 
as in Europe. It is the sentiment that forces an 
Orientate to conceal her face before the stranger, 
even though she be only clothed in a simple chemise, 
and obliged in the act of covering her features to 
leave open to indiscreet eyes those other parts of her 
person, of which the modesty of European women suggests 
the hiding up, or at any rate, does not usually permit 
her to show, except under the domination of amorous 
excitement in the prudent obscurity of the boudoir. ') 

In Moslem morals, nakedness of words and naked- 
ness of form do not count, and yet the philosophy 
of Islam, large and generous in all that is natural, 
stamps onanism and other sensual irregularities whe- 
ther legitimate or otherwise, with a severity unknown 
in occidental communities. 

*) It is to this highly moral practice of decency that the 
Turks allude in giving to the Sultaness Valide the honorary 
title of Taj-ul-Mastourat, or "Crown of Veiled Heads," thereby 
meaning that one honours in her the first of veiled and self- 
respecting women, as opposed to the women of the * infidel 
Christian " who, in not going covered, are regarded as shameless. 
(See "Turquie Officielle," by Paul de Regla, 4th ed., 1891, 
p. 269.) 

Turkish women would find perhaps still more foundation for 
their opinion with regard to their western sisters if they 
could see them perspiring, and half nude, dancing round with 
other women's husbands, who may be utter strangers to them, 
at some of our great Society Balls. 


V 0 R B \V O K !>. 


The writing of this outspoken treatise is credited 
to J&lal-ad-Dln as-Siyuti, although it is only fair to 
add that the authorship is much disputed. 

But, the fact of Jalal-al-Din having been a sober 
Divine, and a historian who could rank in the lists 
with the best, does not of itself detract from the 
probability of his having given birth to the work. 

In Europe, in this hypercritical Nineteenth Century, 
it would be considered very improper if, for instance, 
men like Canons Farrar, Wilberforce or, to go to 
France, a Cardinal of the Catholic Church, were to 
put their name to a treatise, which had for express 
object the praise and glorification of the carnal pleasures 
to be had from women's intercourse, even though 
their aim, in so doing, were to counteract certain 
unnatural vices. 

Such men as these may be allowed to inveigh in 
general terms and covert manner against sexual sin, 
providing they offend nobody in particular, while 
tickling every one's ears with rhetorical embellishments. 
Society must not be shocked. Now, in the East 
people are more honest and outspoken on these 
matters. No false shame prevails, and consequently, 
far less uncleanness. No ■ Society fob tue Prevention 
01 Vice" exists, and men of Mr. Stead's stamp would 
have to seek some other trade entirely unconnected 
with the "Maiden Tribute" line, or faked-up * Exposures 
of Modern Babylon." In the East, men of great social 
standing, and high religious dignitaries, did not think 
it beneath them to compose works upon sexual 




questions. Thus, d'Herbelot attributes one of the 
most outspoken, a 4to of 464 pages, called the 
8 Halbat al-Kumayt* , or "Race Course of the Bay- 
Horse ", a poetical and horsey term for grape wine, 
to the Hadj-Shams al-Din Muhammad. 

To give an idea of its contents we extract a story 
from this delightful classic: — 


One day at Cairo, an Arab met in a deserted bye- 
street, a fellah woman, or peasant. She was standing 
between two large leather bottles of oil, awaiting a 
customer. He approached her, inquired the price of 
her merchandise, and asked to taste it. The woman 
undid the mouth of one of the bottles ; the customer 
tasted it and found it good. 8 Let us see, " he 
said, "if the other bottle is of the same quality." 
The woman held with one hand the neck of the 
bottle that was already open, and the Arab undid the 
other. * Hold the neck of this one," he said to the 
oil-seller, u whilst I compare the two oils." So saying, 
he poured a little oil from each bottle into each hand, 
attentively examined the two samples, then mingled 
them together in his left hand, then suddenly drew 
out his tool, rubbed it with oil, then pulled up the 
woman's clothes. She, being occupied in holding the 
necks of the bottles, could not defend herself. He 
pushed her against the wall, inserted his weapon in 
her, accomplished his design, and went away without 
fear of being pursued, on account of her embarrassment. 

"I see," he said, as he went away, "that the 



proverb is true which says that 8 a woman takes 
more care of what is in her hands than of what is 
between her legs." 

The learned Sprenger, a physician as well as an 
Arabist, says (" Al Mas' udi", p. 384) of a tractate 
by the celebrated Rhazes in the Leyden Library, 
a The number of curious observations, the correct and 
practical ideas, and the novelty of the notions of 
Eastern nations on the subjects which are contained 
in this book, render it one of the most important 
productions of the medical literature of the Arabs." 

It is generally said abroad, points out Burton, that 
the English have the finest women in Europe, and 
the least know how to use them. In the East, this 
branch of the fruitful knowledge-tree is not neglected. 
Modern education in Europe insists, as a rule, upon 
keeping from boy and girl all knowledge of sexual 
subjects, leaving them to glean and acquire this part 
of life's training as best they may. With what 
entailment of unspeakable misery and needless shame 
the truth is, in many cases, arrived at, is too well- 

Physiology, it is true, is pretended to be taught, 
but that section treating of what the Turks call a la 
partie au-dessous de la taille is avoided with precious 
care, as though the organs of generation were un- 
worthy of notice, and we ought all to be ashamed of 
our existence. A system like this has its results, 
the bitter harvest being reaped in the after-years of 
the broken life, the blighted family, or mournful pro- 
cession of diseased generations. You may affect to 
ignore that w T ater will drown, or fire burn, but falling 



into a sufficient quantity of the one, or thrusting your 
head into a blazing furnace of the other, will quickly 
put an end to such ostrich-like hallucinations. 


Some parts of our translation, particularly at the 
commencement of it, have been thrown into a kind 
of rhymed prose. A word in explanation of this is, 
probably, for some readers necessary. Otherwise one 
may be condemned unheard on a charge of affectation. 
" Al-Saj'a, as scholars are aware, the fine style, or 
style fleuri, also termed Al-Badi'a, or euphuism, is the 
basis of all Arabic euphony. The whole of the Koran 
is written in it, and the same is the case with the 
Makamat of Al-Hariri and the prime masterpieces of 
rhetorical composition: without it no translation of 
the Holy Book can be satisfactory or final, and w T here 
it is not, the famous assemblies become the prose of 
prose. Burton, writing further in his usual exhaustive 
manner on this subject, says : " English translators 
have, unwisely I think, agreed in rejecting it, while 
Germans have not." M. Preston l ) assures us that 
* rhyming prose is extremely ungraceful in English, 
and introduces an air of flippancy:" this was certainly 
not the case with Friedrich Ruckert's version of the 
great original, and I see no reason why it should be 

*) Rev. F. Preston, translated the Mak'am'at, or Rhetorical 
Anecdotes of Abu'l Kasem al Hariri, of Basra into verse and 
Prose (1850). He illustrates his rendering with annotations. 
The style is certainly easy, but the great freedom he has taken 
with the original is regrettable. 



so or become so in our tongue. Torrens declares 
that u the effect of the irregular sentence with the 
iteration of a jingling rhyme is not pleasant in our 
language:" he therefore systematically neglects it, and 
gives his style the semblance of being g scamped, 8 
with the object of saving study and trouble. M. Payne 
deems it 8 an excrescence born of the excessive facilities 
for rhyme afforded by the language, and of Eastern 
delight in antithesis of all kinds, whether of sound or 
of thought; and, aiming elaborately at grace of style, 
he omits it wholly, even in the proverbs. 8 Burton 
then goes on to state his reasons for the employment 
of this peculiar style as applied to our own tongue, 
questioning Payne's dictum that the B Seja form is 
utterly foreign to the genius of English prose, and 
that its preservation would be fatal to all vigour and 
harmony of style." Antony Munday, who translated 
■ The History of Prince Palmerin of England, 8 
attempted the style in places with considerable success, 
and Edward Eastwick, in his version of the tf Gulistan " 
from the Persian, made artistic use of it. 

A kindly critic and reviewer of Burton's translation 
of the " Nights 8 where the Saj'a has been trans- 
ferred into English with matchless effect and brilliancy, 
writes ; u These melodious fragments, these little eddies 
oi song set like gems in the prose, have a charming 
effect on the ear. They come as dulcet surprises, 
and most recur in highly-wrought situations, or they 
are used to convey a vivid sense of something exqui- 
site in nature or art. Their introduction seems due 
to whim, or caprice, but really it arises from a pro- 
found study of the situation, as if the Tale-teller felt 



suddenly compelled to break into the rhythmic strain." 

This rhymed prose, to which the Arabs gave the 
name of Saj'a, from a fancied resemblance between 
its rhythm and the cooing of a dove, is the peculiar 
diction of the race, and indeed, part and parcel of 
the genius of the Arabic language itself. 

This is no place to go into the history of the 
growth and development of this remarkable linguistic 
peculiarity, which indeed bears a striking likeness to 
the form of composition employed in the Hebrew. 
The poetical literature of both languages was built 
up, we may assume, on the common foundation of 
the Semitic life, and they certainly, amid all their 
diversity, bear traces of this primitive union. Compare 
the curse and blessing of Noah on his sons, the 
answer of Jehovah to Rebekah when she enquires 
concerning the struggling children in her womb, the 
blessings of Isaac upon Jacob and Esau, the curse 
of Moab m Numbers XXI 27, and the Song of Israel 
at the digging of the well, verse 17. The rhymed 
prose of the Arabs may therefore be placed as the 
analogue of Hebrew poetry, and the origin of both 
referred to the primitive ages of the Semitic Race. 
The history of rhymed prose is the history of Arabic 

I can do no more than add in the words of Sir 
Richard Francis Burton : u Despite objections manifold 
and manifest, I have preserved the balance of sentences 
and the prose rhyme and rhythm which Easterns 
look upon as mere music. This Saj'a has in Arabic 
its special duties. It adds a sparkle to description 
and a point to proverb, epigram and dialogue: it 




correspondence with our artful alliteration, and gener- 
ally, it defines the boundaries between the classical 
and the popular stvles. This rhymed prose may be 
"un-English" and unpleasant, even irritating to the 
British ear; still I look upon it as a sine qua non 
for a complete reproduction of the original " ! ). 


Nothing is more remarkable than the perfectly 
mistaken notions held, [mostly by Englishmen, who, 
by the way, represent the mightiest Mohammadan 
Power in the world, respecting the Position of Woman 
among their fellow-subjects professing the Religion 
of Islam in India. Such notions are far more dangerous 
than utter ignorance, as they serve to place many 
millions of people in a false light, and create an 
animus that has no right to exist. Otherwise the 
preposterous legends that get handed down from 
father to son anent this subject would deserve ridicule 

*) It is only loyal to say that we are indebted for a large 
part of the information here set forth to the late Thomas' 
Chenery's learned introduction to his able translation of the 
first twenty-six "Assemblies of Al-Hariri * (London 1867); 
and Burton's article on u The Saj'a " in the X. vol. of his 
marvellous version of the "Nights". Chenery was Editor of 
the u Times " newspaper, as well as a profound Arabic Scholar, 
and a Barrister. 

I hope this frank avowal will save me from impeachment for 
piracy on the high seas of literature. 

9 ) Islam means a Surrender, " one of the grandest names 
for a Religion', says even wary Prof. Max Muller, that has 
ever been invented ! 



and derision rather than serious answer or argument. 
Much of the stuff about the Polygamy of Moslems 
is, no doubt, due to the pious inventions of parsons 
and missionaries not blessed with the luxury of an 
over-cultivated conscience, and more solicitous for 
the supposed " Glory of God n than the consecration 
of the Truth. Their lies and subterfuges, fabricated 
with the intent of vilifying one of the noblest religions 
current amongst men, have been refuted by able 
writers over and over again : but, with that powerful 
vitality displayed by falsehoods in general, and half- 
truths in particular, they are constantly re-springing 
into existence, either in the same or another form, 
seeming indeed to possess— unlike the proverbial cat — 
not merely nine, but Nine Hundred and Ninety-Nine 

Now this subject has been ably argued by many 
learned men, in particular by John Davenport ] ), 
and, for fear lest we should be ourselves suspected 
of too much bias, we prefer to quote him in externa. 
No other writer has handled the question, to our 
knowledge, with more clearness and common-sense. 


"Another charge brought against Mohammed is 
the sensual character of the joys promised by him 
in his Paradise to those who receive his Law, and 
conform their lives to the precepts it contains; but, 

') An Apology for Mohammad and the Koran. Lond. 1882. 



upon reflection, it will be found that there is nothing 
so absurd in this as is generally imagined by Christians, 
when it is considered that our bodies will, as we 
are told, assume at the resurrection a form so per- 
fect as infinitely to surpass all that we can conceive, 
and that our senses will acquire so extraordinary an 
activity and vigour as to be susceptible of the greatest 
pleasures, each according to the difference of their 
objects, for, indeed, if we take away from those 
faculties their proper exercise, if we deprive them 
of the lit objects to please and gratify them, it cannot 
be otherwise than supposed that they have not only 
been given us to no purpose, but even to inflict upon 
us continual disappointment and pain. For, in fact, 
by supposing that the soul and body are restored 
to us, as must be necessarily the case if our bodies 
are restored in perfect state, it is not clear upon what 
grounds it can be supposed that the senses should 
not have objects to exercise upon, in order to be 
capable of bestowing and of tasting all the pleasures 
which they may be capable of affording. Can there 
be any sin, crime, shame or degradation in the enjoy- 
ment of such pleasures? And as to that pleasure 
more particularly denounced — that of the sexes— did 
not the Almighty institute and grant it to the most 
perfect creatures who ever appeared in the world ? 
And as the Almighty had freely and liberally provided 
for them whatever was necessary for the preservation 
of life, so He made them susceptible of the most 
rapturous delight in the act 'and duty of multiplying 
their species. 

That Mohammad, in his Quran, promises the faithful 



the use of women, and mentions delightful gardens 
and other sensual delights, is true, but that he places 
the chief happiness in these things is a mistake. For 
as the soul is more noble than the body, so he was 
willing to allow the body its own pleasures, that by 
the reward he promised he might the more easily 
allure the rude Arabians, who thought of nothing but 
that which was gross and sensual, to fall into the 
worship of the one and only true God as expounded 
in his doctrine. 

But Mohammad always assigned to the soul its 
own peculiar pleasures, viz, the beholding the face 
of God, which will be the greatest of all delights, the 
fulness of joy, and which will cause all the other 
pleasures of Paradise to be forgotten, they being 
common to the cattle that graze in the field. He 
that beholdeth his gardens, wives, goods and servants, 
reaching through the space of a thousand years'journey, 
is but in the lowest degree among the inhabitants of 
Paradise ; but among them he is in the supreme degree 
of honour with God, who * contemplates His divine 
countenance every morn." It is therefore false that 
the pleasures of the Moslem's Paradise consist exclusively 
in corporeal things and the use of them; it is false, 
also, that all Moslims believe those pleasures to be 
corporeal; for many contend, on the contrary, that 
those things are said parabolically and are considered 
as of spiritual delight, in the same manner as the 
Doctors of the Christian church maintain that " Solomons 
Song " is not a mere Epithalamium, but is to be 
understood in a spiritual sense as typical of Christ's 
love for his church. 



The famous Hyde ') writes : That those sensual 
pleasures of Paradise are thought by wiser Believers 
in Islam to be allegorical, that they may be then 
better conceived by human understanding, just as in 
the Holy Scriptures many things are said after the 
manner of man. For writing to the ambassador for 
Morocco, when I mentioned a garden pleasant like 
that of Paradise, he checking me, wrote back that 
Paradise was such a place to which nothing could be 
likened ; such as " neither eye hath seen, ear heard, 
neither hath it entered into the heart of man to 
conceive." To this may likewise be added the 
testimony of the famous Herbelot, who after having 
shown 3 ) that Moslems place the chief good in the 
Communion of God, and the celestial Joys in the 
fruition of the light of the Divine countenance, which 
make Paradise wherever it is, writes thus ;— It is not 
therefore true which many authors who have opposed 
Islam have asserted —that the Moslems know no other 
happiness in Heaven but the use of pleasures which 
affect the senses. 

From what precedes it follows that much more 
than is just has been said and written about the 
sensual character of Mohammad s religion. No doubt, 
that from a Christian point of view, and taken in the 
abstract, certain usages of the people of the East 
present themselves to European criticism as real defects 
and as great vices, but with a little more of evangelical 

*) In his Not: ad Biboi, Turcar Liturg, p. 21. 
s ) In his " Biblioiheca Orientalis 71 . 




charity we should treat them less severely. We should 
take more into account the influence of origin and the 
material necessity of social obligations. 

Equally mistaken, if not wilfully unjust, are those 
who find in Mohammad's sensual Paradise, a reflex 
of his own character and represent the Prophet — 
("Impostor'' they call him) — as a sensual Voluptuary, 
for so much to the contrary, he was a poor, hard- 
toiling, ill-provided man, careless of what vulgar men 
so eagerly labour and contend for. 


Polygamy was a custom general throughout the 
East so long back as the days of the Patriarch 
Abraham, and which, 'tis certain, from innumerable 
passages in scripture, some of which we shall quote, 
could not in those purer ages of mankind have 
been regarded as sinful. 

Polygamy was permitted among the ancient Greeks, 
as in the case of the detachment of young men from 
the army, mentioned by Plutarch. It was also defended 
by Euripides and Plato. The ancient Romans were 
more severe in their morals, and never practised it, 

*) Syed Ameer Ali says justly:— "In certain stages of social 
development polygamy, or more properly speaking, polygyny,— 
the union of one man with several women is an unavoidable 
circumstance. The frequent tribal wars and the consequent 
decimation of the male population, the numerical superiority 
of women, combined with the absolute power possessed by the 
chiefs, originated the custom which in our advanced times is 
justly regarded as an unendurable evil." The Spirit of Islam, 
Lond. 1891. (Trans). 



although it was not forbidden among them: and 
Marc Antony is mentioned as the first who took the 
liberty of having two wives. From that time it 
became pretty frequent in the empire till the reigns 
of Theodosius, Honorius, and Arcadius, who first 
prohibited it by an express law, A. D. 393. After 
this the Emperor Valentinian permitted, by an edict, 
all the subjects of the empire, if they pleased, to 
marry several wives; nor does it appear from the 
ecclesiastical history of those times that the Bishops 
made any objection to its introduction. 

Valentianus Constantias, son of Constantine the 
Great, had many wives. Clotaire, King of France, 
and iEribartus and Hypercius his sons, had a plurality 
also. Add to these, Pepin and Charlemagne, of whom 
St. Urspergensus witnesses that they had several 
wives. Lothaire and his son, as likewise Arnolphus VII, 
Emperor of Germany (A. D. 888), and a descendant 
of Charlemagne, Frederic Barbarossa and Philippe 
Theodatus King of France. Among the first race of 
the Kings of the Franks, Contran, Caribert, Sigebert 
and Chilperic had several wives at one time. Contran 
had within his palace Veneranda and Mercatrude and 
Ostregilde, acknowledged as his legitimate wives; 
Caribert had Merflida, Marconesa and Theodogilda. 

Father Daniel confesses the polygamy of the French 
Kings. He denies not the three wives of Dagobert I., 
expressly asserting that Theodobert espoused Dentary, 
although she had a husband, and himself another wife, 
named Visigelde. He adds that in this he imitated 
his uncle Clotaire, who espoused the widow of Creodomir, 
although he had already three wives. 


F 0 R E W 0 R D. 

With respect to the physiological reason for polygamy, 
it has been observed by the celebrated Montesquieu 
that women in hot climates are marriageable at eight, 
nine, or ten years of age; thus, in those countries, 
infancy and marriage almost go together. 

They are old at twenty. Their reason, therefore 
never accompanies 

When beauty demands the empire, the want of 
reason forbids the claim; when reason is obtained, 
beauty is no more. 

Thus woman must necessarily be in a state of 
dependence; for reason cannot procure in old age 
that empire which even youth and beauty combined 
could not bestow. It is therefore extremely natural 
that in these places a man, when no law opposes it, 
should leave one wife to take another, and that 
polygamy should be introduced. 

In temperate climates, where the charms of women 
are best preserved, where they arrive later at maturity 
and have children at a more advanced season of life, 
the old age of their husbands in some degree follows 
theirs; and as they have more reason and knowledge 
at the time of marriage, if it be only on account of 
their having continued longer in life, it must naturally 
introduce a kind of equality between the sexes, and, 
in consequence of this, the law of having only one 
wife. Nature, which has distinguished men by their 
reason and bodily strength, has set no other bounds 
to their power than those of this strength and reason. 
It has given charms to women, and ordained that 
their ascendancy over men shall end with those 
charms ; but in hot countries these are found only at 


the beginning, and never in the progress of life. 

Thus the Law which permits one wife is physically 
conformable to the climate of Europe, and not that 
of Asia. This is the reason why Islam was established 
with such facility in Asia, and extended with so much 
difficulty in Europe; why Christianity is maintained 
in Europe, and almost destroyed in Asia; and in 
fine, why Moslims have made such progress in China 
and Christians so little. 

In appears from Cesar, that in early times our 
ancestors practised polyandry, ten or twelve husbands 
having only one wife among them. When the Roman 
Catholic missionaries came among these primitive people, 
they encouraged celibacy, and held that the marriage 
of a man with a widow was bigamy, and punishable 
canonically. At length we subsided into monogamy, 
as appears to have been the practice of the ancient 
Germans, according to Tacitus (De Moribus Germanorum). 

As to the lawfulness of polygamy, it will be seen 
by referring to the following passages in the scriptures, 
that it was not only approved but even blessed by 
Jehovah himself. Genesis XXXV, 22; Exodus XXI, 
v. 2; Deuteronomy XVII, v. 17; 1 Samuel V, v. 13; 
Judges VIII, v. 30; Judges XII, v. 9. 14. 

St. Chrysostom, speaking of Abraham and Hagar, 
says. "These things were not then forbidden." So 
St. Augustine observes that there was a blameless 
custom of one man having many wives, which at 
that time might be done in a way of duty, which 
now cannot be done but from licentiousness, because, 
for the sake of multiplying posterity, no law forbade 
a plurality of wives. 



Boniface, Confessor of Lower Germany, having con- 
sulted Pope Gregory, in the year 726, in order to 
know in what cases a husband might be allowed to 
have two wives, Gregory replied on 22nd November 
of the same year in these words— If a wife be 
attacked by a malady which renders her unfit for 
conjugal intercourse, the husband may marry another ; 
but in that case he must allow his sick wife all 
necessary support and assistance. 

Many works have been published in defence of 
polygamy even by writers professing Christianity. 
Bernardo Ochinus, general of the Order of Capuchins, 
published about the middle of the sixteenth century, 
dialogues in favour of the practice, and about the 
same time appeared a treatise on behalf of a plurality 
of wives ; the author whose real name was Lysarus, 
having assumed the pseudonym of Theophilus Aleuthes. 

Selden proves, in his Uxor Hebraica, that polygamy 
was allowed not only among Jews, but likewise 
among all other nations. 

But the most distinguished defender of Polygamy 
was the celebrated John Milton, who in his k Treatise 
on Christian Doctrine," after quoting various passages 
from the Bible in defence of the practice, says: 
" Moreover, God, in an allegorical fiction (EzekielXXIlI), 
represents Himself as having espoused two wives, 
Aholah and Aholiah, a mode of speaking which 
Jehovah would by no means have employed, especially 
at such a length even in a parable, nor indeed have 
taken upon Himself such a character at all, if the 
practice which it implied had been intrinsically dis- 
honourable or shameful. 



On what grounds, then, can a practice be con 
sidered as so dishonourable or shameful which is 
prohibited to no one even under the Gospel ; for that 
dispensation annuls none of the merely civil regulations 
which existed previously to its introduction. It is 
only enjoined that elders and deacons should be 
chosen from such as were husbands of one wife 
(I Tim III, v. 2). This implies, not that to be the 
husband of more than one wife would be a sin, for 
in that case, the restriction would have been equally 
imposed on all, but that in proportion as they were 
less entangled in domestic affairs, they would be more 
at leisure for the business of the Church. Since 
therefore polygamy is interdicted in this passage to 
the ministers of the Church alone, and that not on 
account of any sinfulness in the practice, and since, 
none, of the other members are precluded from it, either 
here or elsewhere, it follows that it Was permitted, as 
aforesaid, to all the remaining members of the Church, 
and that it was adopted by many without offence." 

Lastly, I argue as follows from Hebrews, XIII, 
v. 4. — Polygamy is either marriage, fornication, or 
adultery. The apostle recognises no fourth state. 
Reverence for so many patriarchs who were poly- 
gamists will, I trust, deter every one from considering 
it as fornication or adultery, u for whoremongers and 
Adulterers God will judge," whereas the patriarchs 
were the objects of his especial favour, as he himself 
witnesses. If then Polygamy be marriage properly 
so called, it is also lawful and honourable: according 
to the same Apostle, marriage is honourable in all, 
and the bed undefiled." 




Mohammed, therefore, did but legalize a practice 
not only honoured but even blessed by God Himself 
under the old dispensation, and declared to be lawful 
and honourable under the new one ; and, consequently, he 
must be exonerated from the charge of having santioned 
Polygamy, and thereby encouraged licentiousness. 

The chief arguments adduced against polygamy 
are that it introduces into the matrimonial state a 
despotic usurpation which destroys the equality of 
rank between the sexes; that it is destructive of 
real love and friendship; that it is the parent of 
jealousy and domestic dissensions. 

The belief that the possessor of a harem of wives, 
in those countries where polygamy is permitted, exer- 
cises a despotic sway over them, is one of those 
errors which Western people adopt from their ignor- 
ance of Asiatic manners. Where marital discipline 
prevails in the East it is, on the contrary, amongst 
those whom poverty condemns to monogamy. It 
often happens that, where there are many wives, one 
will rule the rest, and the husband into the bargain. 
Those who have looked into the works written by 
natives of the East, which give true particulars of 
Oriental manners, will at once perceive that the 
notion of women being the objects of domestic tyranny 
in that part of the world is merely ideal. u Little," 
says Mr. Atkinson. a is understood in England of the 
real situation of women in the East beyond the 
impression of their being everywhere absolute slaves 
to their tyrant husbands, and cooped in a harem, 
which to them, it is supposed, can be nothing better 
than a prison." 



But this he denies, and he shows how much power 
and how many privileges Muslim women possess. 

So far from the harem being a prison to the wives, 
it is a place of liberty, where the husband himself 
is treated as an interloper. The moment his foot 
passes the threshold everything reminds him that he 
is no longer lord and master; children, servants, and 
slaves, look alone to the principal lady. In short, 
she is paramount ; when she is in good humour, 
everything goes on well, and when in bad, nothing 
goes right. 

Mirza Abu-Talib Khan, a Persian nobleman, who 
visited England between sixty and eighty years ago, 
paid great attention to our domestic habits. In the 
account of his visit which he afterwards published, 
and which was translated into English, he assigns 
reasons to show that the Moslem Women have more 
power and liberty, and are invested with greater 
privileges than European ones, and he annihilates at 
once the notion of the marital despotism of polygamy, 
by observing. * From what I know, it is easier to live 
with two tigresses than with two wives. 77 

The celebrated traveller, Niebuhr, is of the same 
opinion. "Europeans," he observes, "are mistaken 
in thinking that the state of marriage is so different 
amongst the Moslems from what it is with Christian 
nations. I could not discern any such difference in 
Arabia. The women of that country seem to be as 
free and happy as those of Europe can possibly be. 
Polygamy is permitted, indeed, amongst Mahommedans, 
and the delicacy of our ladies is shocked at this idea; 
but the Arabians rarely avail themselves of the privileges 



of marrying four lawful wives, and entertaining at the 
same time any number of female slaves. None but 
rich voluptuaries marry so many wives, and their 
conduct is blamed by all sober men. Men of sense, 
indeed, think the privilege rather troublesome than 
convenient. A husband is, by law, obliged to treat 
his wives suitably to their condition, and to dispense 
his favours amongst them with perfect equality ! but 
these are duties not a little disagreeable to most 
Mussulmans, and such modes of luxury are too 
expensive to the Arabians, who are seldom in easy 

Then as to its being destructive of real love 
and friendship, it may be doubted whether amongst the 
higher classes, in the sphere to whom polygamy, 
if permitted, would be chiefly confined (owing to the 
expenses it would entail is establishments), there would 
be less real and less reciprocal friendship in a second 
or third connection than at present in the first. The 
cold formality of marriage settlements, pin-money, the 
separate carriages, and other domestic arrangements 
common among the upper classes, must destroy all the 
tender sentiments which belong to pure, disinterested 
love; and women in our fashionable life are more 
frequently bought and sold than in polygamic countries. l ) 

As to polygamy being an extinguisher of love, this 

*) " The conventional marriage, nine times out of ten, as 
contracted among the civilized peoples of Europe, is (therefore) 
a deeply immoral relation fraught with the most fatal results 
for the future of Society." Max Nordau " Conventional Lies of 
our Civilization'" p. 272, Lond. 1895 (Trans). 



is a notion springing from the same source of absurd 
prejudices as that which suggests " Old England " to 
be the only land of liberty and happiness. If polygamy 
deserved all the hard things said of it, if it were the 
source of so many evils and the spring of so few 
enjoyments, we should scarcely see it in vogue throughout 
so large a portion of the world, where refinement has 
made so little progress. 

Note by Trans.— For further information on this very debateable 
question, which it is beyond the limits of our book to discuss 
more fully, we recommend the interested to refer to the able 
article on the " Status of Women in Islam " by Syed Ameer 
Ali {Life and Teachings of Mohammed); Hughes' Dictionary of 
Islam,. Allen, Lond. 1885; Mohammed and Mohammedanism " by 
Bosworth Smith ; Lane's a Arabian Society in the Middle Ages" 
edited by Lane Poole, Lond. 1883. Both the latter are prejudiced 
and short- sighted. 

Over against the priggish piety preached about Islamic 
Polygamy, we suggest a candid comparison of the cruel evils 
created by the Christian doctrine of u Sacerdotal Celibacy* 
taught, countenanced, and carried out by the church that was 
for centuries the only church in Christendom, and is still the 
most powerful. See Henry C Lea's * History of Sacerdotal 
Celibacy" Boston, Houghton Mifflin et Co., 1884; also the able 
realistic u Roman du Cure 71 by Hector France, and since done 
into English under the title of the "Grip of Desire." This 
work was brought out in Brussels, the catholic France of Voltaire 
and Rabelais refusing to sanction its appearance, 




The Hymen and its Rupture. — Diverse importance 
attached to Virginity among diverse Races. 

Human speech seemed to the Metaphysicians to be 
so miraculous a phenomenon as not to admit of 
explanation by the physiology of the nerve-centres. 
Consequently they made a Supreme Being intervene 
in order to teach Language to us featherless bipeds ; 
who, without this miracle, would to this day be as 
dumb as fishes. I do not know whether these same 
metaphysicians find the intervention of the Deity equally 
necessary to teach men and women the way to unite 
together in a fruitful embrace. Anyway among the 
negroes of Loango a quaint tradition exists, explaining 
how man and woman first learned the art of Love. 

Nzambi (the Creator) commended the woman because 
she had resisted the temptation of eating of the fruit 
of God, but he was displeased to see her stronger 
than the man. Accordingly he opened her and took 
out the bones, so as to make her smaller and weaker. 
When it came to sewing her up again, he ran short 
of thread; so that he was obliged to leave a little 
aperture in the skin. This annoyed the woman extremely; 
and the man, to console her sought means to close the 
hole, and .... but the rest had better be left to the 
imagination. This is how men and women learned 
to love. 

Such traditions would seem to show r a man may be 

*) "Amour dans V Hnmanitd* by Paul Mantegazza : — (Ch. III). 



at one and the same time a negro of Loango and a 
Metaphysician. But we are neither Negroes nor 
Metaphysicians, and we hold that man needed no 
master to teach him how to unite with a woman. 
Copulation is a reflex automatic movement, an act 
transmitted and performed similarly to that of respiration, 
or that of sucking the mother's breast by an infant. 
A man and a woman, of adult years and in love, 
though innocent as Adam and Eve before the Fall, if 
shut up together in a room, or left free to wander in 
a forest, after first touching and kissing and pressing 
each other's bodies, would find out without intending 
it, one may say even without knowing it, the right 
road of sensual gratification whereby a new being is 

I have positive knowledge of a circumstance that 
is of great rarity among Europeans. A young peasant, 
pure and unsullied as the fount that gushes from the 
living rock, found himself alone in a stable with a 
maid as pure and innocent as himself, and felt an 
irresistible impulse to attempt her possession. The girl 
let him have his will in everything. The boy feeling 
a mysterious liquid flowing from him, which in his 
ignorance he supposed to be the marrow of his bones, 
ran with tears in his eyes to his mother, and told her 
what had happened to him, imagining something had 
broken inside him. 

Such things may very well happen more frequently 
among savage peoples than with ourselves, who are 
not in the habit of going naked. In Paraguay, I have 
seen with my own eyes, children of both sexes playing 
together completely naked and in perfect liberty ; and 



I think not seldom from curiosity and by way of 
diversion, they attempt copulation long previous to the 
age of puberty. This little by little dilates the genital 
parts of the female, resulting most likely in eventual 
defloration, but gradual, and unaccompanied by any 
violent rupture. 

No visitor to the Museum of the Louvre at Paris 
but must have stopped before the figure of a youthful 
Satyr (no. 276.), with thin lips over which plays a 
wanton, cynical smile. The mouth is curled upwards, 
the nostrils dilated and the eyes strained towards some 
ardently desired object. The expression is most lifelike, 
and instantly recognizable as one of those that precede 
copulation; any woman seeing herself so looked at 
cannot but experience an irresistible fascination that 
throws her involuntarily in to the lover's arms. Again 
I know of a case where a young girl, a child absolutely 
innocent, on holding in her hand a male member which 
a debauchee had offered to her, experienced such a 
fierce rush of desire that she began to utter the same 
cries the females of many animals give vent to on the 
first onslaught of the male. 

Facts such as these, and many others of the same 
sort attest only too eloquently the spontaneousness of 
sexual conjunctions at all times and in all countries. 
Would the fact were duly recognized by all parents, 
many of whom, while adepts in theology and metaphysics, 
have never once opened the book of Nature. 

Parents should take precautions to shield their child 
from sudden surprises of the senses ; for many a time 
the human is mastered by the brute that is latent in 
every woman, and a girl's virginity is lost in a sudden 



shipwreck that no barometer or meteorologicel observa- 
tory could have given warning of. 

Still in civilized society, provided as it is with so 
many religious and moral extinguishers, we do more 
or less succeed in hiding the activities of the organs 
of sex ; and so the need arises of lessons in love, and 
the woman, more timid and more ignorant than ourselves, 
has to learn from the man how men are made. Sometimes, 
on the other hand, it is the mercenary handmaids of 
love who teach the young man how to pluck the fruit 
of the knowledge of good and evil. I once knew a 
young man of virtuous and religious character who 
was fain to carry his virginity to the marriage altar. 
Eight months did the silly fellow remain virgin by his 
wife's side. The latter, frightened at the pain attendant 
on the beginnng of the act of defloration, had persuaded 
her husband, who was so ignorant as to believe her, 
that he could not have taken the right road, or if he 
had, that he had not pursued it properly. As a last 
resource he had to apply to a doctor, who laughed 
at his innocence and gave him the necessary information. 

Any man of any race whatever, provided of course 
he had reached puberty, may have connexion with a 
woman of any race whatever. Modern science has 
made a clean sweep of the mistaken notion that certain 
races existed sterile when brought in contact. 

Count de Strezelecki states that an Australian woman, 
after conceiving by a white man, is incapable afterwards 
of having children by a man of her own race. *) Brough 

') tf Description physique de la Nouvelle-Galles du Sud et 
de la terre de VanDiemen", (Description of the Physical 
Peculiarities of New South Wales and Van Diemen's Land), p. 346. 



Smyth combats this idea, — one adopted by other 
Ethnologists on very insufficient evidence, — citing the 
following highly significant facts. The Rev. Mr. Hart- 
mann, of the Mission-station of Lake Hindmarck, noted an 
Australian woman of pure blood to have two half-breeds 
by a white man, then subsequently a pure-blooded 
Australian by a man of her own race. Another had 
a half-breed by a European, and directly afterwards 
a pure-blooded Australian boy by an Australian. 

Green knew a Bocat woman of the Yarra tribe who 
had a half-breed, and subsequently two pure-blooded 
Australian children ; the same observer knew a woman 
of the Goulburn tribe who had a half-breed child which 
she killed, and later on a family of four pure-blooded 

The Reverend H. Agenauer, of the Mission-Station 
of Lake Wellington, knew a woman who in the first 
place had two half-breeds, then six pure-blooded 
Australian children; while in two other cases he saw 
Australian women have in succession half-breeds or 
Europeans, according as they had had a connection 
with Europeans or natives. 

The half-breeds themselves are fertile, equally with 
other half-breeds as with Europeans or with natives. 

It is very uncommon, but still such a thing has 
happened, for European women to have given themselves 
freely to Australians, and to have had sons by them, 
and Brough Smyth gives examples of it (p. 97.). 

Observations on the form and dimensions of the 
genital organs in the different races are still far from 
numerous; but it has been proved conclusively that 
Negroes in general have the virile member of much 



greater volume than other Peoples, and I have myself 
verified the fact during several years when I practised 
medicine in South America. This greater volume of 
the genital parts in the male negro is matched by a 
correspondingly greater size and width of the vagina 
in the negress. Falkenstein found that the negroes 
of Loango have a penis of very great size, and that 
their women scorn us for the smallness of our European 
organ. He contradicts the curious notion of Topinard, 
to the effect that it is only in a state of flaccidity the 
penis shows this enormous volume, whereas in erection 
on the other hand its bulk decreases. The same 
traveller also observed that among the negroes of 
Loango, as with ourselves, the commencement of 
menstruation offers wide individual differences,— from 
twelve to seventeen, or even twenty years of age. 

There is no doubt of the fact that man of all 
animals is able to practise love in the greatest number 
of different ways, thanks to the flexibility of his 
powers of motion and the high mobility of his 

The figurae Veneris (modes of Love) given by Forberg 
reach a total of 48, thus surpassing by twelve Aretino's 
36 postures; but this is abject poverty in comparison 
with the ancient Books of India, in which it would 
seem, if we are to trust certain travellers, hundreds 
of erotic postures are given! The question is of 
importance not only from the point of view of the 
Anthropologist and Ethnologist, but even from that 
of religion and theology. Certain positions according 
to the Casuists are permissible, whilst others again 


are sinful! 8 Excessus conjugum fit, quando uxor 
cognoscitur retro, stando, sedendo, a latere, et mulier 
super virum." (It is a sinful excess as between married 
people, when the wife is known backwards, standing, 
sitting, sideways, or the woman on top of the man). 

A great specialist in these questions of the metaphysics 
of love for the use of father confessors, says in the 
chapter headed: "De Circumstantia, modo vel situ :— 
Situs naturalis est ut mulier sit succuba et vir incubus, 
hie enim modus aptior est effusioni seminis virilis ac 
receptioni in vas foemineum ad prolem procreandam. 
Unde si coitus aliter fiat, nempe sedendo, stando, de 
latere, vel praepostere (more pecudum), vel si vir sit 
succubus et mulier incuba, innaturalis est." (On 
Circumstance, Mode or Posture;— The natural posture 
is for the woman to lie underneath, the man on the 
top, for this mode is better fitted for the outpouring 
of the virile seed and its reception into the female 
organ for the procreation of offspring. Accordingly 
if coition be accomplished otherwise, for instance sitting, 
standing, sideways, or from behind, (as cattle do), or 
if the man be underneath and the woman on top of 
him, it is unnatural.) 

And elsewhere : — u Sed tamen mineme peccant con jug es 
si ex justa causa situm mutent, nempe ob aegritudinem, 
vel vir i ping uedinem vel ob periculum abortus: quandoque 
ait S. Thomas, sine peccato esse potest quando dispositio 
corporis alium modum non patitur^ (Nevertheless man 
and wife commit little or no sin if they vary the posture 
for just cause, for example on account of disease, or 
of the obesity of the man, or because of the risk of 
producing abortion. For St. Thomas says, it may be 



so done without sin, when the condition of the body 
admits no other mode.) 1 

In another very curious book, dedicated to His 
Holiness our good Lord Benedict XIV., Girolamo dal 
Portico, Priest Regular of the Congregation of the 
Mother of God, devotes 770 quarto pages to the 
theological study of Love, and dwells at length, in a 
series of subtle distinctions on caresses permitted and 
caresses forbidden. 2 ) 

What a contrast between these petty instructions, 
ridiculous in their mean precision, and the advice 
offered by the celebrated French physician, Ambroise 
Pare", not indeed a Theologian but a good Christian 
for all that : * The husband being got to bed with his 
mate, should now coax, tickle, caress her, and rouse 
her senses, if he find her unready to answer the spur. 
The cultivator shall in no wise enter into human 
Nature's seed-field without due preliminaries, without 
having first made proper approaches ; the which shall 
be made by kissing her .... as well as by handling 
her genital parts and titties, to the end that she be 
pricked with longings for the male (and that is when 
her womb twitches), that she may take good will and 

f ) Craisson, 8 De rebus venereis ad usum confessoriorum * 
(On Love and Marriage, for the Use of Father Confessors), 
Paris 1870. 

2 ) " Gli amore tra le per^one di sesso diverso disaminato 
co' principi della morale teologica, per instruzione di novelli 
confessori." (Love between persons of different Sex discussed 
in connexion with the Principles of Theological Ethics, for the 
Instruction of young Confessors), Lucca 1751. 



appetite to cohabit and so make a little creature of 
God, and that the two seedings may meet in unison 
at one and the same time; for some women there are 
not so ready to this game as men are." l ) 

I have enjoyed opportunities of seeing in many 
Indian and Japanese paintings, as well as in the 
precious ivories that were the adornment of a King 
of Tanjore's golden throne in the XVIth. century, the 
strangest and most ingenious erotic postures represented. 
To believe them, one would suppose all mankind to 
have employed their fancy on nothing else but the 
invention of novel forms of lust, and new acrobatic 
groupings of Love's accomplices. For the theological 
casuits of the Middle Ages these are one and all so 
many mortal sins, seeing that the ideally moral mode 
of copulation according to them is the one accompanied 
with the minimum of pleasure and the smallest possible 
contact of body with body consistent with attaining 
the sole and only object of the act, — the procreation 
of children. 

Mankind have suffered their imagination to run riot, 
and exhausted the dictionary to find words to answer 
the needs of licentious nomenclature. In every tongue, 
the sexual organs and the act of coition are extremely 
rich in synonyms; the French language of the XVIth. 
century alone had more than 300 words to express 
copulation, and 400 names for the genital parts of 
man and woman. 

The position most generally adopted in copulation 
is that where the woman is thrown on her back, and 

J ) A Pare, (Euvres Completes, edition Malgaigne, Vol. II. 10. 



the man comes between her thighs. On the vases of 
old Peru, in the Pompeian frescoes and the Hindoo 
paintings, the classical form of cohabitation may be 
seen over and over again. The ingenious Tuscans 
named it the angelic mode, to distinguish it as at once 
the most convenient and the most agreeable of all. 

Doctor 0. Kersten informed Doctor Ploss that he 
had often seen the Swahili of Zanzibar put themselves 
underneath their wives, who then move their bodies 
as if they would grind flour. This movement of the 
body increases the man's pleasure ; it is called digitischa, 
and the girls are instructed in it by the old women 
of the tribe. The apprenticeship would appear to be 
arduous, for the course of instruction lasts 40 days. 
In the country in question it is counted as a dire 
offence to tell a woman she cannot do digitischa. 
Ploss adds that the same practice is known in the 
Dutch East Indies. 

In the Soudan, Dr. A. Brehm assures us, the woman 
prefers to love standing; she bends forward, resting 
her hands on her knees, while the man takes up 
his station behind. This erotic posture is frequently 
found depicted in the Pompeian wall-paintings. The 
Esquimeaux also practise it, and the Konjagi would 
seem to do the like. 

The inhabitants of Kamschatka hold copulation in 
the ordinary or angelic mode to be a great sin, 
considering that the man ought to lie with the woman 
side by side, because this is the way fishes do, and 
they feed principally on fish. 

Pe'chuel Loesche says the negroes of Loango prefer 
the act of love sideways, adding that in all probability 



they adopt this posture because of the enormous size 
of the male organ; but it should be noted that the 
Tschutschis and the Namolos also prefer this position 
without the same excuse. ') At Loango sexual inter- 
course is never accomplished but with closed doors, 
never on the ground, but on a raised bed, always at 
night and without witnesses. 

In the same country, the man who seduces a girl 
before she has reached puberty brings ill-luck on his 
tribe, and an expiatory sacrifice is required. Again, 
such as have intercourse before the legal age of twenty 
are punished; but copulation with a woman during 
pregnancy is not forbidden. 

Little is known of the particular tastes of different 
races in these matters, but there is no doubt about 
the fact of the Australian natives making love in a 
very curious manner. Several travellers have been 
enabled to see them perform thus coram populo. It 
is enough to promise a man a glass of spirits ; he 
gets a woman and with her goes through the desired 
performance. It would be an impossible mode of 
connection for Europeans, or at any rate highly 
inconvenient. Miklucho-Maclay relates one of these 
scenes, where the man, impatient to win his glass of 
gin, suddenly quitted the national posture, saying. " I 
going to finish English-fashion." He stretched the 
woman on the ground and got on top of her. 2 ) 

*) Pechuel Loesche, "Les indigenes de Loango" (The Natives 
of Loango)— Zeit. fiir Ethn.— 1878. II. 1. p. 26. 

2 ) Zeit. far ethn. Verhand. 1881. p. 57. 



According to Gerland *) the Australian women have 
the genital parts more behind than ourselves ; and for 
this reason the men accomplish coition from behind. 2 ) 

Mons. Meunier, Curator of the Museum at Havre, 
has kindly sent me two copies of drawings by Lesueur, 
made by Mons. A. Noury, a distinguished artist of 
that town. These drawings taken from the MSS. of 
a Voyage round the world made at the beginning of 
the present Century, depict coition as performed by 
the Tasmanians after Nature. This People, which has 
now died out, did the act of love in the same way 
as the Australian natives of the present day, — yet 
another argument proving the ethnic relationship of 
these two peoples. 

We possess no statistics affording a general ethno- 
graphical survey of the degree of genital vigour belonging 
to the different races of mankind. But we may say 
with a degree of probability amounting to virtual 
scientific certitude, that, speaking generally, the Negroes 
are the most vigorous of all, and that the polygamous 
peoples by reason of the large amount of exercise their 
genital organs enjoy, possess these both stronger and 
ready for action. 3 ) Turks, Arabs, Hindoos, as a rule 
expend less intellectual force than do Europeans, and 

*) Antrop der Natur. V other. Part VI. p. 714. 

9 ) George Fletcher Moore states that the Australian mode 
of copulation is known as mu-vang, and Ploss describes it with 
copious detail, Vol. L p. 230. 

8 ) On the question of genital vigour among different individuals, 
see Mantegazza, 8 Hygiene de l'Amour," 4th. edition, Milan 1881, 
pp. 89 sqq. 




having in their harems a rich and varied assortment of 
women, are able easily to surpass us in the lists of love. 

The first act of coition is marked in females of the 
human race by the curious phenomenon of defloration, 
that is to say the rupture of the hymen, a membrane 
closing more or less completely the entry of the vagina. l ) 

It seems that all women possess the hymen, but we 
do not know how far racial differences impress a special 
character on its shape and the resistance it offers. 
Taking European women alone into consideration, it 
is sometimes semi-lunar in form, sometimes circular, 
at times extremely fragile, at others offering sufficient 
resistance to call for the intervention of surgery. 
Occasionally again it may be altogether wanting, and 
I have noted complete absence of the hymen in a little 
girl of six or seven years of age. This would seen 
to be a phenomenon of no excessive rarity, for 
A. Pare, Dulaurens, Graaf, Pinoeus, Dionis, Mauriceau, 
Palfyn have denied its existence to be an integral and 
necessary condition of completeness in the sexual 
apparatus of women. 

Let us consider in some little detail this fragment 
of tissue, — as to which human love and human 
pride have suggested ideas surely the strangest that 
have ever taken up their abode in the human brain. 
The hymen is placed transversely in the upper part 
of the vagina; this it closes completely behind, 
while in front it displays a gap or partial dis- 
continuity on a level with the urinary meatus. It 

J ) On the question of virginity from the psychological point 
of view, see Mantegazza, " Physiologie de 1' Amour," p. 102. 


generally has the shape of a half-moon, the convex 
boundary of which is united to the inferior and lateral 
wall of the vagina; anteriorly it presents a concave 
front towards the urethra, leaving an opening com- 
municating with the lower part of the vaginal orifice. 

In the anatomical Museum at Heidelberg may be 
seen all the varieties of shape assumed by the hymen ; 
these Dr. Gerimond reduces to three classes : 

1. Hymen with central opening. — This opening may 
be circular and be found either on the medial line or 
more to one side ; or again it may be oval or quadrangular 
in shape. 

2. Hymen of half-moon shape ivith anterior opening. — 
Occasionally this opening is subdivided into two smaller 
ones by a perpendicular membrane, the extremity of 
which is inserted above the meatus. 

3. Hymen either imperforate altogether or pierced by 
a number of small passages. — A variation is when the 
hymen is divided from front to rear along its whole 
length by an irregular slit; at times the orifice is 
double; and so on. 

This is the little membrane, so fragile and so 
indeterminate in shape, on which jurisconsults and 
savants have expended oceans of ink, in order to decide 
questions of rape, of cohabitation, even of masturbation. 
And all the while we have around us numbers of young 
woman who have prostituted every orifice of their body 
save and except the gateway of Venus, and yet are 
anatomically virgins, just as we have seen cases of 
pregnancy where the hymen has been intact ! ] ) 

l ) Consult in this connection : Guerard, * Sur la valeur de 




Our task is not to write a treatise on medical 
jurisprudence; so we need concern ourselves solely 
with the varying importance attached to virginity by 
different Peoples. 

At one time it has been given such a preponderating 
weight as to be taken for the sole and only guarantee 
of woman's purity, while at another it has been regarded 
merely as an inconvenient obstacle standing in the way 
of the gratification of love, and the effort involved in 
its rupture has been delegated to others by the husband. 

I am of opinion that were it possible to gather 
exact statistics of the various Peoples who have 
respectively held one or other of these views, we 
should find the number of such as attach a high 
importance to virginity to be the greater. Indeed it 
is only natural such should be the case; man is proud 
and happy to be the first to enter the Temple of Love, 
satisfying at one and the same time his two ruling 
passions, pride and love. Besides, he thinks he thereby 
wins a greater degree of security ; that what he has 
possessed the first will not be possessed by others 

l'existence de la membrane hymen comme signe de virginite* 
(Ann. d'hygiene, 1872, 2nd. series, vol. XXXVIII., p. 409); 
Bergeret, u Des fraudes dans Taccomplissement des fonctions 
generatrices", Paris 1873.; Court, "Traite pratique des maladies 
de l'uterus et de ses annexes", p. 35.; Taylor, * Jurisprudence 
medicale 3rd. ed., p. 807.; Rose, " De l'hymen", Strasburg 
Exercises no. 862, 2nd. series, 1865.; Toulmouche, "Memoires 
sur les attentats a la pudeur et le viol" (Ann. d'hygiene 1864); 
Dr. Garimond, " De l'hymen et de son importance en medicine 
legale" (Ann. d'hygiene publique). 



This cult of virginity among Peoples of a high 
degree of ideality has been transferred by them even 
to the heavens, and all Christians adore a Virgin 
Mother of God. Jenghiz Khan again was believed 
to be the son of a virgin,— a being beyond and 
above humanity. In the Bible, we read how the 
husband might repudiate a bride who had not been 
found intact, and if the charge was confirmed by the 
elders of the tribe, the woman was stoned to death. 
If, on the contrary, she had been falsely accused, the 
husband had to pay a fine and could afterwards 
repudiate her. 

In Persia, the bride must be virgin, and the husband 
who has not found her to be intact the first night, 
may repudiate her by a simple declaration. To get 
over this danger, the family of a girl who has gone 
wrong marry her to some poor man or to a mere boy, 
whose task is to declare her a virgin; then she may 
be married again to some suitor of higher rank. On 
other occasions maidens (so-called) re-make for them- 
selves, a few hours before the wedding, a factitious 
virginity by means of a couple of stitches drawn across 
the labia major a. They then triumphantly present 
the credulous husbaud with the blood of their sham 
virtue. *) 

It would seem, however, all husbands are not so easy 

*) Quartilla in Petronius, appalling to relate, Could not recall 
a time when she had been a virgin : " Junonera meam iratam 
habeam, si unquam me meminerum virginem fuisse!" (Juno 
my Patroness confound me, if I can remember ever having 
been a maid!) 



as this. Sometimes, in Egypt, the husband wraps the 
index finger of his right hand in a piece of fine 
muslin, inserts it in the vagina, and withdraws it 
to the relatives as an irrefragable proof of virginity. 
The same practice is followed moreover by the Nub- 
eans and the Arabs, but while with the former it is 
the husband who thus deflowers the bride before 
witnesses, among the Arabs the operation is performed 
by a matron. 

Ploss l ) states that the Catholics in Egypt deflower 
the bride by actual coition before the mothers of the 
newly married pair. Pallas relates it to be a custom 
with the Ostiaks and Samoyeds for the husband to 
make a present to his mother-in-law when she presents 
to him the signs of her daughter's maidenhood. 

The Slav race holds virginity in high honour. In 
Southern Russia, the bride, before joining her husband, 
is obliged to show herself perfectly naked to witnesses, 
in order that she makes use of no artifices to simulate 
a maidenhood she does not possess. Likewise it is 
customary to call in some friend to deflower the bride 
the first night after the wedding, supposing the husband 
unable to succeed. 

There exist some other tests of virginity which 
appear to have been devised to gratify the sensuality 
of inquisitive spectators, as may be seen for instance 
in the marriage customs prevalent in the Morea and 
in the principality of Wales. 2 ) 

') Ploss, "La femme dans la nature et chez les differents 
peuples," Leipzig 1884, vol. u, p. 217. 

s ) Fouqueville, "Voyage en Moree et en Albanie," 1805. 



In Africa, in the case of many tribes, the bride is 
returned to her parents on being found not to be a 
virgin. Among the Swahilis of West Africa, if the 
girl is virgin, half the money paid by her family is 
returned to them. The Bafiote negroes, as we have 
already noted, call the hymen nkumbi or tscikumbi. 
These terms likewise serve to designate a girl from 
the time when she first becomes marriageable to her 
first going with a man. According to some travellers 
however, the husband attaches no importance whatever 
to the virginity of his wife; and this fact is curious, 
for the Negroes of Loango reprobate prostitution, and 
yet a nkumbi may indulge in amorous intrigue without 
incurring any loss of general esteem. 

In America likewise we find peoples that put a high 
value on the integrity of the hymen. Thus the natives 
of Nicaragua used to send back to her relatives a bride 
who was not a virgin, and it seems the Aztecs also 
made a point of the same thing. At Samoa, previously 
to the termination of the marriage feasts, the husband 
was accustomed to explore the virginity of the bride 
by means of his finger; the virgo intacta received 
numerous presents from the bridegroom, while on the 
other hand the woman discovered to have been already 
deflowered was beaten by her parents and relations. 

In Lapland, a great deal of liberty is allowed young 
girls, but the husband is fortunate who finds his wife 
virgin. As a mark of satisfaction he breaks a glass 
on the morning following the first night,— a symbol 
that in his first embrace he had had something to 
destroy. If on the contrary the finds the road unob- 
structed, he throws a shower of feathers over the bride's 



parents in token of his contempt. At any rate such 
is the tale Alquit reports. 

In Europe, young women, even those who are not 
over virtuous, but have studied the various forms of 
flirtation, are more often than not virgins when they 
marry. l ) When such is not the case, means are not 
lacking to produce a factitous maidenhead, which is 
sold again and again by adroit procuresses. For 
example, shortly before going to the nuptial bed, the 
girl introduces a few drops of blood into her vagina 
by means of a quill, besides choosing for her wedding 

*) The debauchees of ancient Rome were willing to pay a 
high price for a maidenhead, and various methods were known for 
making up such over and over again. To verify the fact of 
virginity, the custom was to tie a thread round the maid's neck ; 
then if after the first night the thread has grown too short, the 
fact of defloration is manifest. This is the test Catullus alludes 
to in his Epitadamium : 

" Non Mam nutrix orient I lusl revisens 
Hester no collum poterit circumdare collo* 

(Nay ! the nurse revisiting the maid at break of day shall 
in no wise be able to encircle her neck with the necklet she 
wore yesterday.) The precious thread that had thus afforded 
proof of virginity was hung up in the temple of Fortuna Virginadis, 
and similarly the other bloody tokens of maidenhood were also 
consecrated to the Virginensis Dea. In old Rome, the death 
penalty could not be inflicted on virgins till after they had 
been violated by the executioner. Suetonius says : "Immaturatae 
puellae, quia more tradito nefas esset virgines strangulari, 
vitiatae prius a carnifice, dein strangulatae." (Young girls 
who had not known a man, inasmuch as traditional custom 
forbade virgins to be strangled, were first violated by the 
executioners, and then strangled.) 



the last day of menstruation. Then a sponge applied 
at the right time and place shows the blood again just 
at the instant of the catastrophe, when a well-timed 
ah! ah! tells the credulous bridegroom the temple is 
violated for the first time and the veil of the * holy of 
holies" has actually been rent by him. Add, moreover, 
the employment of astringent injections, so powerful 
as to give the most hackneyed prostitute, stretched by 
a thousand lovers, a narrowness of aperture far 
surpassing that of a veritable maid. *) 

If only in the choice of their life's companion men 
laid more stress on virginity of heart and purity of 
soul, instead of looking with so much ill-applied 
curiosity for the blood-stain on sheets or underclothing, 
how much fewer disillusions they would find in marriage, 
and how much more true happiness! 

More logical by far are those Peoples who, feeling 
no certainty of their women's virtue, guard them 
against all possibility of assault by stitching the two 
labia stoutly together; in other words by the practice 
of infibulation. But of this we shall speak more 
particularly in connection with other mutilations to 
which mankind have submitted their own as well as 
their companions' genital organs. 2 ) 

*) A famous Parisian courtesan of the present day used to 
boast of having sold her maidenhead 82 times over! 

a ) See Dr. Jacobus's The Ethnology of the Sixth Sense; 
(Paris, 1899) ; also (" Untrodden Fields of Anthropology," 
(Paris, 1898). 










3n tbe ifiame of Bllab, 
tbe Compassionating, tbe Compassionate, 

Reverence towards Allah and Obedience, I enjoin 
upon ye, 0 Servants of tbe Powerful botb ye and 
myself, With Warning against Rebelliousness and 
Contrarifying His Command, find I charge ye Without 
cease to pray for Grace and Prayer-blessing upon 
our Prophet, Lord of Apostolic men and the Silencer 
of Blameworthy Unbelievers. JWay the Safety of 
Allah be upon \{im and upon His family and Jtoble 

|lhamdolillah — Laud to the Lord who adorned 
the Virginal bosom with breasts, and who 
made the thighs of Women anvils for the 
spearhandles of men.— Who lance's point devised for 
attack of clefts and not of throats.— Who made the 
active worker cushioned coynte to correspond with 
nice fit and perfect measure all the space that lies 
betwixt the still unstormed-breach, and the maiden- 


head unreached. — Who caused the brothers twain at 
the rose-lipped gates to refrain what time the *) 
awakened-one sleeping face had clomb upon, and for 
well-made mouths of slits 2 ) javelin-head did fas- 
hion it. — 

Who moved Man over boys Girls the preference to 
give, while graciously permitting gentle tap on stout 
lip soft upswelling, as on twice-tip-toe outstretched 
and exciting purpose bent, he opens wide his legs 
the prostrate one to mount upon with certain fell 
intent, and shoulder pressed 'gainst shoulder by the 
ever-willing hand, he sucks fair lip with his two lips 
while ivory thigh thrown over his in careless luxury 
rests, and underneath his bosom slide the lovely pair 
of breasts. 

And as arms close round the yielding neck in joy's 
mad rapture and love's tight-clinging strength, there 

*) Arabic--" Al- Qa'im fih Nciim* i. e. the erect, standing-up 
in the dormant or reclining. 

') Arabic — " Afwah al aks&s,* the latter word being what 
is called the broken plural of kuss— the crudest word for 
woman's private parts. 

Al Kuss (the vulva). " This word serves as the name of a 
young woman's vulva in particular. Such a vulva is very 
plump and round in every direction, with long lips, grand slit, 
the edges well divided and symmetrical and rounded ; it is 
soft, seductive, perfect throughout. It is the most pleasant 
and no doubt the best of all different sorts. May God grant 
us the possession of such a vulva ! Amen. It is warm, tight 
and dry, so much so that one might expect to see fire burst 
out from it. Its form is graceful, its odour pleasant! the 
whiteness of its outside sets off its carmine-red middle. There 
is no imperfection about it." Shaykh Nafzawih, in Chap. 
IX of "The Scented Garden." 



stand at belly's door ajar the never-parted Brethren, 
while Strong-yard raketh the Sleeperess with all his 
power and length. 

We pray *) that Allah may pardon you, whose 
mercy is not shortened, while you will not fail profit 
to cull in working His commandment. His will that 
is added to by such pleasurable excitement. 

Favoured is he to whom is given fresh cheek's 
caress and fine form's press, with mount of slit mature 
and large, which hastening on and without shrink, 
he inpoureth the honey -like flow of life's stress, while 
in the breach and to the last hair, he bravely rides 
in vigorous charge. 

To Allah 2 ) the praise I now repeat, who Woman's 
form has made so sweet ; the praise of one who 
shagging slowly, thereby getteth down to love-depths 
more lowly. And with red wine flushed soon turneth 
red hot, and thereupon runneth out his rod, which 
outswelleth right round and boundeth up straight and 
gently tappeth at love's hidden gate, the while soft 
warbling low cry of happy state. 

It is related of certain friends and acquaintances 
and futterers of their neighbours' wives through the 
holes of walls 3 ) that Madame Slit called out : " Oh 

*) The mingled piety and passion of the Oriental see so 
little indecency in the act of copulation that he invokes the 
name of Allah at every interbreath. 

*) Another characteristic outburst of religiousness, the usual 
herald here of a revelry of passion. 

3 ) The burning sexual desire of Egyptian women as of those 
of other damp countries, is proverbial. In spite of the precau- 
tions of the Harem and the severe laws respecting adultery, these 



what torture! Thou art slaying me! Oh what pain! 
Thy poker is settling me! Go away!" — But Mr. Tool 
maketh answer and quoths : — "I do not kill, nor do 
I seek to kill, as Al Hajj *) Eggs for me will testify *. 
Then respondeth Al Hajj Eggs : 8 To nothing witness 
I, nor to witness do I wish. Thou alone, Old Friend 
workest in the corridor, and into the same like a 
lance thy way dost wend, the whiles I and my brother 
keep watch without the door-like bend. At the portals 
loudly bang we, but no answer dost thou deign us 
to send." 

0 Men! Marry from amongst the whites those 
women that are tall, and of those that are brown the 
short. And of both white and brown those that cry 
out with gentle joy under pressure, and give forth 
happy sobs of desire, and whose Opening is narrow. 

But take good care and beware of the lean, and 
of those who in aspect are ugly and unclean, and of 
those in whose feet and hands distended veins stand 
out like bands 2 ), even as the dogs that yelp in the 
Market-Place and bark. 

The delicate ones and preferable are distinguished 
by their charm and attraction and character-beauty; 

ladies invent schemes and stratagems that would outwit the 
cleverest. A hole in the wall or door is one of them. The 
unusually long penis of the Arab compensates for the distance. 
Vide Lane's "Modern Egyptians," London, 1890, p. 279—80. 

*) Al-Hajjaj = the Pilgrim. A fairly accurate title descrip- 
tive of the semi-passive part played by the testicles = arabict, 

9 ) The reference here is of course to Varicose, or distended 
Veins, the danger of which to man and woman alike is 



but the one-eyed by muchness of talk and jealousy 
and tongue-slipping — then, Oh take care! 

Look out^for the fair of face — May Allah be merciful 
to her — and upon her whose cheeks are crimsoned 
with apple-bloom ; — and Oh what happiness to remain 
always with them, whom Allah has made attractive 
to the sight and a very power of passion to the 
lover- wight! Then be of those who seek and 
covet them, for amongst all men is their reputation 

The mounting and riding *) of the brown-colored 
produces lively movement in the bodies. The tall 
white ones incline like the glory of a supple poplar 
which bends over other trees as the bending of 
branches, while the short are pretty of step, and 
facile of speech. Then Marry, 0 my brothers! the 
women that are good for you, either two or three 
or four 2 ). 

*) It is curious to note how quickly the learned Shaykh- 
author changes the subject. This is done purposely, the 
booklet being intended to divert. The Arabic text has been 
closely followed. 

2 ) Allusion is here made to the Koranic verse (Vide 
u S'dratu-n-Nis ") : ■ But if ye cannot do justice between your 
orphans, then marry what seems good to you of women, by 
twos, or threes, or fours ; and if ye fear that ye cannot be 
equitable, then only one, or what your right hand possesses" 
(i. e. female slaves). 

Much has been said for and against this Islamic doctrine. 
For those who fanatically think that the religion of Islam is 
an unmixed evil, we invite a comparison between the relative 
decency of oriental polygamy, and the profligacy and filthy 
trade of prostitution of European cities. 



Tooth-gape, He of the White Forehead and fine 
Renown *) has said: 

"Who has need to marry then let him marry of 
them four ; and whoever desires peace and calm and 
companionship must take an Abyssinian 2 ) woman 
with feminine qualities, and for you should be Virgins 
with well-mounted breasts and of good family. These 
are better than women divorced, or widows. 

And beware of marrying old women for they are 
no good to you; but rather take from amongst the 
marriageable the choicest and most amiable. In your 
Copulation with a woman hit upon a good way 3 ): 
and of the whites marry the tall, but from the brown 
pick out the short, whose age is no more than 14 

*) Literally "who has the front teeth disparted" — Arabic, 
*Al-Athnd Al-Afldj\ 

This circumstance is supposed to bring good luck. 

The " White forehead " would indicate capacity. The terms 
are employed to hide the identity of some well-known sheikh 
of the time. 

s ) The slaves of the Arabs were chiefly from Abyssinia and 
the negro countries ; a few coming from Georgia and Circassia. 
Many of the Abyssinian women are very beautiful, and in- 
structed in embroidery, music and dancing. Some could even 
quote largely from celebrated poems. Besides these advantages 
they prove fairly tractable. — Hence the advice as to wiving 

Vide p. 250—253, Lane's (E.W.) "Arabian Society in the 
Middle Ages." London, 1883. 

3 ) The shaykh here refers to Postures, of which, in the work 
" The Old Man Young again now being prepared in Paris 
for the press, as many as 60 different ones are tabulated. 

Ovid (Ars Amat. II. v. 680 — 1). " They join in venery in 
a thousand forms ; no tablet could suggest more modes." 



years, for she who exceeds that limit must be reckoned 
already old and amongst the be-shelved-ones. 

Pass life in eating and drinking, and joy, and the 
sound of mirth and laughter, and freedom from care, 
and the dance and merry jest. Oh what pleasure is 
his who uncovereth the Grotto, and causeth to rise 
up the Father of Veins *), the One-eyed, the Strong 
and Pitiless, and sportively toyeth with him until like 
a Column he standeth straight and knoweth not how 
to bend, 

Quoth the Author : "Do no forget to practise 
0 Brethren ! kissing and cuddling, and the interlocking 

Catullus, carmen xxxn, speaks of Novem continuas 

u Sweet Hypsithilla, passion's delight, 
My gleeful soul, bid me to come ; 
Noontide is nearing, bar not the gate — 
Hence roam ye not, stay close at home 
Prepare our pleasures in nine fresh ways. 
Thighs joined with thighs, nine bouts we'll try ; 
Instant the summons, dinner is past, 
Heated with love, supine I lie, 
Bursting my tunic, swollen with longing ; 
Leave me not thus, dear, your lover wronging." 

In the " Dialogues of Luisa Sigea 9 examples of a great many 
attitudes are shown : and the reader who wishes to explore 
the subject further is referred to " The Manual of Classical 
Erotology " (De figuris veneris) by Forberg, who gives as many 
as 90 erotic postures (including spinthrise bracelets, a group 
of copulators). 

See Excursus to the present book. 

*) Arabic: Abu-l- Orooq— father of Veins. Appropriate title 
for the member in active condition. 




of leg with leg, and to suck delicate lips: at what 
time the Mounter now bites with passion and rap- 
turous kisses, and then pats and taps with his sword- 
like weapon, which anon he draws forth, but only 
again to thrust into the expectant sheath, seeking 
out all the nooks and crannies, and holes and corners, 
while not losing sight of the walls and roof. 

■ And, 0 Ladies ! To you I counsel a good counsel. 
Then bear it well in mind, and to its constant nightly 
practice be not blind. 

" Take good care of your genitories, and in pulling 
out the hair from off their face be not dilatory 

*) The wolf-like shagginess on the mount of Venus is not 
prized so highly by the Arabs as by the generality of their 
European brethren, who esteem a luxuriant growth in that 
locality as adding interest to their enjoyment. 

All women in the East make use of a sort of paste, made 
from a mixture of must and oil, to remove the down, which 
is deemed a shame, especially by women of pleasure. 

The men use a small pair of tweezers. 

In the baths there is a special man kept to apply the paste 
to the stomachs of the male clients. — The paste used by the 
men is called dowa' and composed of quick-lime and arsenic. 
It is left for a few minutes on the hairy parts, which are then 
vigorously scratched. The mukeyyis, as he is termed, after- 
wards completes the operation by cleaning the spot with 
warm water. 

All Musulmans follow this habit, which is carried out like- 
wise by many Christians. The women consider the operation 
very important. This strange custom is reported to possess 
hygienic value. It is said that a man on complaining to the 
Prophet of being smitten with inordinate concupiscence, was 
ordered to get himself depilated, when the passions became 



and their ramming do not prevent. For every woman 
whatsoever should permit herself to be rogered by 
her husband without let or stint, since unto such as 
these greatest recompense shall certainly be sent. 

* Especially if she combeth and maketh fine her 
hair, letting negligently hang down her forelocks *), 
and attireth herself in the finest robes she owneth, 
and also beginneth amorously to coo and heave and 
to moan with desire. This is liked both by friends 
and foes; for cadenced amorous groaning slumbering 
prickle causeth to continue in size and dimension 

• It is related of Satan — may the curses of Allah 
be rained upon him — that he spread it about that 
a good woman on the day of judgment came up 
riding on the back of a Bear; and her sweat was 
running down her, when a Crier cried out unto 
her:— u This is thy reward, 0 Thou who, all thy 
life, remained satisfied with a single prizzle." 

It is further told of the Evil One that he noised 
it abroad that a harlot came along on the Last Day 
mounted on the back of a Mare, and wearing a green 
garment, when the Crier cried out unto her:— "Go 

*) Arabic: Magasees— curled, or plaited, locks; compare the 
French "se coiffer a la chienne". 

tt Arab ladies are extremely fond of full and long hair; and, 
however amply endowed with this natural ornament, to add 
to its effect they have recourse to art. Over the forehead 
the hair is cut rather short ; but two full locks hang down on 
each side of the face, these are often curled in ringlets, and 
sometimes plaited." 

Lane's " Arabian Society in the Middle Ages. 11 (p. p. 216—217). 



into the Garden of Paradise, because of the abundance 
of thy Compassion and solicitude, 0 Thou who left 
none unsatisfied, nor raised regret in the heart of 
whoever loved thee; nor prevented their mounting 
and shagging thee, No, not for one single moment." 

May Allah make both you and me of the blissful 
circle who stretch their arms around Virgins' necks, 
and cause them then to unlock their close-locked lips 
of coral, and who, throughout all the night's length, 
and during every interspace of the day, do hugger 
and fuzzle. For this is my faith and my ancestor's, 
and the profession of my father before me — the faith 
of the amorous and the religion of the love-tossed. 

We beseech thee, 0 Allah, to prevent us from grief 
and botheration, and to make us combatants in the 
campaign of these passion-puffed slits. 

0 Men! take to yourselves wives from those that 
are fresh and of surpassing beauty. 

Happy is she who hath naught to attend to besides 
herself; and passeth the greater part of her days in 
visiting the baths *), or else bathing herself in the 

') Whether as an amusement or mode of passing the time, 
the bath — hammam, is a favorite resort of both men and 
women of all classes among the Muslims. Mohammad gave 
several precepts concerning it. In all large mosques, and in 
most respectable dwellings in Muhammadan countries, there 
are bathing rooms erected, both for the ordinary purposes of 
bathing and for the religious purification. 

Vide Hughes' " Dictionary of Islam 71 * The women are espe- 
cially fond of the bath, often have entertainments there; taking 
with them fruits, sweetmeats, etc., and sometimes hiring female 
singers to accompany them. An hour or more is occupied by the 
process of plaiting the hair, and u the depilatory." Lane. 



house ; combing herself with a comb, anointing herself 
with oil, and quick-liming the hair from off her 
privy parts: 

— She doth not neglect her genitory's care, nor 
leave any stray hairs anestling there, and scenteth 
her clothes and fine head's hair, what time man's 
yard from her chink giveth her leisure enough to 

Who maketh agreeable movements, and perfumeth 
herself with various kinds of perfumes, even after the 
manner of young demoiselles and the daughters of 
the night; and entwineth ribbons in her beautiful 
black hair. 

Buttoning up her buttons, she mounteth upon an 
ass, and unto the meeting-place place directeth his 
face. Arrived at the door of the house, and coming 
into the room, she lighteth a light, and unveiling her 
veil, calleth her husband, whom she addresseth with 
the softest of words. And sitting herself down upon 
his thighs, she presseth her bosom up close against 
his breast, until his heart beginneth to gladden and 
become merry, and his rod rigid.— She thereupon, 
uncovereth the lower part of her arms *), and he 
getteth further excited, and, losing his passion's control, 
his prizzle up-flameth clamouring to enter the rose- 
bud vestibule of her garden. Which done, the husband 
will no longer listen to aught against his wife. May 
Allah Bestow mercy upon his slave who so kindly 

') Arab women are said to have very round, beautifully-made 
arms and wrists ; in which, it may be said, they resemble the 
generality of Parisian belles. 



treateth his wife, and to her Passion's lust respondeth 
with equal delight of Love-desire. He receiveth her 
with welcome kindness, putting, for her sake, his 
clothes, and linen and dress in pledge ; and is faithful 
to his word; and lavisheth, promiseth, and fulfilleth; 
for he who doeth these doings will become of those 
who are passionately loved by women. Again he 
bestoweth upon her sweetness of tongue, and every 
day taketh her out and showeth her a new and 
different garden. 

0 Allah! Grant that under such description may 
fall every son and daughter of man, whoever he may 
be. And be gracious unto the secluded lady, the 
proprietress of love-provoking coquetry, who attired 
in green of brightest colour l ) weareth upon her lips 
a gentle, honeyed smile — the quick-witted and elegant 

Be gracious likewise, 0 Allah! unto the Princess 
of Lovers, who peereth out from the door and the 
balcony with her dark black eyes and bound-up 
hair— the good-charactered princess— the Lady Far- 
hanah 2 ). 

Be kind to her also who is the Mistress of thick 
buttocks, a glance of coal blackness 3 ), and a stout 

') : — The Arab colour of predilection, and, according to 
Muslims, the favourite colour of Paradise. The Sandschaki- 
sherif* the sacred banner of the Mussalmans is of green silk. 

2 ) A celebrated beauty no doubt, of the period. 

s ) Arabic : maJchool = literally whose eyes have been orna- 
mented with kohl. Lane says : " The eyes of the Arab beauty 
are intensely black, large, and long, of the form of an almond : 
they are full of brilliancy, but this is softened by a lid slightly 



coynte, and whose fame is spread about for her 
generosity. Her belly containeth fold upon fold, her 
navel is filled with musk, and down below it there 
nestles something that is swollen up, puffed out — 
awful — stupendous — and excellent. It is white and 
stout ; whoever frequents its company forgets his 
other aims and cares. — The proprietress of a clear- 
sounding pronounciation, who is called the Lady 

We pray that Thou wilt likewise be gracious to 
Um ul-Kheir, the Basriyan ; to Khadijah the Sa'eedenah ; 
and Halimah, the Alexandrian ; and Balqis theMeccan *). 
— The blessings of God be upon them all! — I have 
said my say. 

May Allah All-great extend his pardon to you, and 
to Muslim men and women, and to true believers 
male and female, the living among them and the dead. 

If Satan command you to do shameful things and 
what is forbidden 2 ) — refuse to do them. 

depressed, and by long silken lashes, giving a tender and 
languid expression that is full of enchantment, and scarcely to 
be improved by the adventitious aid of the black border of 
kohl ; for this the lovely maiden adds rather for the sake of 
fashion than necessity, having what the Arabs term natural 

*) These are the names of certain celebrated courtesans of 
the day. 

2 ) Arabic : al munkir = forbidden things. This is one of 
the key- passages of the work. St. Paul glanced at the same 
thing : " Wherefore God also gave them up to uncleaness, 
through the lusts of their own hearts to dishonour their own 
bodies between themselves .... for even their women did 
change the natural use into that which is against nature : and 



It is asserted *) that Women have need above all 
of chasteness of character; and in the wife is required 
the love-provokingness of a daughter of Yaman; the 
amorous sobbing of an Abyssinian ; the passion- 
warmth of a Soudanese; the wide thigh-stretching 
of an Aleppian ; the symmetrical neck of a Circassian ; 
the wide-awakeness of an Egyptian; the belly push- 
and-play of a Dumyatiyan; the rump-rocking of a 
Simanudiyah ; the desireful out-crying of a Bulaqiyah ; 
and the joy-snorting of a Sa'eediyah 2 ). 

And she in whom these qualities stand out will 
be the Mistress renowned of Women, destined for 
gaiety and belly-friction. 

It is mentioned in the u Field of Gold of Mas'oudi 3 ) 

likewise also the men, leaving the natural use of the women, 
burned in their lust one toward another; men with men 
working that which is unseemly .... God gave them over to 
a reprobate mind, to do those things which are not convenient. 
(Vide Burton's article at end of book). 

*) It will by noticed how abruptly the subject is at times 
changed. I have preferred to translate literally from the 
Arabic to filling up with stuff from my own imagination, which, 
while it might make the text smoother, would cease to be a 
translation (Trans.) 

") Countries lying within the Arabian Peninsula, and more 
or less under Moslem rule. 

3 ) A work otherwise known by its Arabic title : u A Murouj 
El-Thahab." Mas'oudi enjoys the reputation of being one of 
the most brilliant historians of the palmiest days of Islam. 
Flourishing in the 10th century, when the fire of civilization 
was kept alight by the torch of Arabian learning, he fathomed 
the science, philosophy, history and literature of the 
times in which he lived. For his age, he was a marvel of 
erudition, with a broadness of mind and penetration of in- 



that when the mother of Al-Hajjaj Thakafi *), who was 
Phara'ah, the bath-girl, gave birth to her phenomenal 
son, he had no orifice in his back-side, and a hole 
was pierced. He refused his mother's breast, and 
other things; and this matter caused them no small 
vexation. And it is said that Satan, transformed into 
the guise of the peasant Ibn Kindah, demanded: 
"What fresh news is there?" They replied: "A 
child has been born to Joseph Al-Thakafi, which is 
a son, and it has refused to take the breast of his 
mother. " 

" Then, " counselled he, u sacrifice for him a black 
buck and catch him his blood, and smear it on his 
face for three days." 

And they did this, and on the fourth day the child 
took his mother's breast; and when grown up, had 
no patience to rest from spilling blood, and the 
commission of things that others dared not do. 

The Hajjaj, it is related, became separated one 
day from his soldiers, when he fell in with an Arab; 
and he said to him : 

"0 face of an Arab! How's the Hajjaj?" 

The other said to him: "He's an unjust Tyrant, 
and a brutal Oppressor." "Have you not complained 
then against him to Abd-ul-Malik Ibn Marwan?" 

telligence that marked him out from all his contemporaries. 
He is said to have died in the Egyptian capital about 956. 
Amongst his works only " The golden Fields " has hen 
done into an European language. It exists in French under 
the title of: " Les Prairies d'Or." 

*) A celebrated and tyrannical despot, after whose death 
no less than 600,000 prisoners were found in his jails. 



asked Al-Hajjaj. " He is a greater tyrant still, and 
more cruel/ said the Bedawin. While they were 
thus talking, the soldiers overtook them, when the 
Arab perceived that it was Al-Hajjaj himself with 
whom he had been talking ; and he exclaimed : " 0 
Prince of the Faithful! The secret is between me and 
between thee. Do not let out upon it except Allah 
will.'' The Hajj smiled, and kindly giving him a 
present, went away, trying to persuade himself that 
the meeting was no more than a dream. 

There was with him, on one of the days of the 
days, Khalid Ibn Araftah ; to whom he said : * 0 
Khalid! bring me a Story-teller from the Mosque." 
And when Khalid came to the Mosque he found a 
young man praying, so he sat himself down until he 
had finished reciting the prayer-blessing; then he 
said to him : " The Prince of the Faithful demandeth 
thee." The reciter asked: " Did he himself send for 
me expressly?" Answered he: "Yes." So he weut 
off with him until they had come up to the door, 
when Khalid asked: "How art thou?" And the 
Prince's Story-teller responded: "Thou wilt find in 
me what thou desirest". And, when he had entered 
into where the Prince was seated, the Hajj said to 
him: "Hast thou read the Kuran?" He answered: 
" Yes, and can recite it from memory. " He asked again : 
" Dost thou know anything from the Poets?" Said he: 
" There is no poetry but what I can repeat from." 

Asked he again: "Dost thou know aught of the 
Arabs and the Happenings of their History?" He 
returned: "Nothing of that ever escapes me." 

All-Hajjaj said: "0 young man, inform me what 




women be the best and the most enjoyable." *)— 
"One in winning ways excelling, and in comeliness 
exceeding, and in speech killing: one whose brow 
glanceth marvellous bright to whoso filleth his eyes 
with her sight, and to whom she bequeatheth sorrow 
and blight; one whose breasts are small, whilst her 
lips are large and her cheeks are ruby red and her 
eyes are deeply black and her lips are full-formed; 
one who if she look upon the heavens even the rocks 
will be robed in green, and if she look upon the 
earth her lips 2 ) unpierced pearls shall rain; one the 
dews of whose mouth are the sweetest of waters ; one 
who in beauty hath no peer, nor is there any loveliness 
can with hers compare: the pleasure of the eyes to 
great and small ; in fine, one whose praises certain of 
the poets have sung in these harmonious couplets : 8 )— 

*) Of course the conversation drifts into matters sexual and 
inter-sexual. In a similar story, ■ Tawaddud," the learned 
slave-girl, tf hangs down her head for shame and confusion ■ 
(vol. V. 225); but the young Sayyid speaks out bravely as 
becomes a man. 

2 ) In the text: 8 Allah' lau nazarat ila 'l-sama la-a'shab 
(fourth form of 'ashab with the affirmative " la ") al-Safa (pi. 
of Safat), wa lau nazarat ila 'larz la am tar taghru— ha (read 
thaghru-ha) Luluan lam yuskab wa riku— ha min al-zulal 
a'zab (for a'aab min al-zulal)," which I would translate : Who 
if she look upon the heavens, the very rocks cover themselves 
with verdure, and if she look upon the earth, her lips rain 
unpierced pearls (words of virgin eloquence) and the dews of 
whose mouth are sweeter than the purest water. 

3 ) These lines have often occurred before; see index (vol. 
X. 443) "Wa lau anunaha li 'l-Mushrikin," etc. I have there- 
fore borrowed from Mr. Payne, vol. VIII 78, whose version is 




"A fair one to idolaters if she herself should show, They 'd 
leave their idols and her face her only Lord would know. 

If in the Eastward she appeared unto a monk, for once He'd 
cease from turning to the West and to the East bend low ; 

And into the briny sea one day she chanced to spit, Assuredly 
the salt sea's floods straight fresh and sweet would grow." 

Hereupon quoth Al-Hajjaj, " Thou hast said well 
and hast spoken fair, 0 young man; and now what 
canst thou declare concerning a maiden of ten years 
old?" Quoth the youth, "She is a joy to behold." 
"And a damsel of twenty years old?" — "A joy to 
eyes manifold." 14 And a woman thirty of age?" — 
" One who the hearts of enjoyers can engage." 
"And in her fortieth year?" — "Fat, fresh and fair 
doth she appear." "And of the half century?"-- 
"The mother of men and maids in plenty." "And 
a crone of three-score?" — "Men ask of her never 
more." "And when three score and ten?" — "An 
old trot, and remnant of men." "And one who 
reacheth four score?" — "Unfit for the world and for 
the faith forlore." "And one of ninety?" — "Ask 
not of whose in Jahim be. " *) " And a woman 
who to an hundred hath owned?" — "I take refuge 
with Allah from Satan the stoned." Then Al-Hajjaj 
laughed aloud, and said, " 0 young man, I desire of 
thee even as thou describedst womankind in prose so 
thou show me their conditions in verse ; " and the 
Sayyid, having answered," Hearkening and obedience, 
0 Hajjaj, " fell to improvising these couplets : 2 ) — 

*) For the Jahim-hell, see vol. VIII, III. 
2 ) For the Seven Ages of Womankind (on the Irish model) 
see vol. IX. 175- Some form of these verses is known throughout 



u When a maid owns to ten her new breasts arise, * And like 

diver's pearl with fair neck she hies: 
The damsel of twenty defies compare, * 'Tis she whose disport 

we desire and prize: 
She of thirty hath healing on cheeks of her ; * She's a pleasure, 

a plant whose sap never dries: 
If on her in the forties thou happily hap * She's best of her 

sex, hail to who with her lies! 
She of fifty (pray Allah be copious to her !) * With wit, craft 

and wisdom her children supplies. 
The dame of sixty hath lost some force, * Whose remnants 

are easy to ravenous eyes: 
At three-score ten few shall seek her house ; * Age — threadbare 

made till afresh she rise : 
The fourscore dame hath a bunchy back * From mischievous 

eld whom perforce Love flies: 
And the crone of ninety hath palsied head, * And lies wakeful 

o'nights and in watchful guise; 
And with ten years added would Heaven she bide * Shrouded 

in sea with a shark for guide ! " 

And he ceased not to converse with him concerning 
what he loved, until he gave permission for his with- 
drawing, saying to Khalid: "0 Khalid! Order the 
young man to receive a mule, and a page, and a 
female slave, and 4,000 dirhams." And the young 
man said : " May Allah bestow benefits on the Prince ; 
there still remaineth of my recital the wonderfullest 
part and the most agreeable.'' 

Then the Hajjaj returned to his sitting, and said: 

the Moslem East to prince and peasant. They usually begin:— 
From the tenth to the twentieth year * To the gaze a charm 

doth appear; 
and end with : — 

From sixty to three score ten * On all befal Allah's malison. 



"Recite it to me." He began, "May Allah prosper 
the Prince! My father perished while I was yet little, 
and I grew up on the knees of my Uncle, who had 
a daughter of my age.— And in youthful blood foams 
passion's flood.— But nothing of further wonder hap- 
pened in my life until she attained the age of woman- 
hood, when I obtained of her satisfaction of my love's 
ambition— And Allah knoweth the flame of desire, 
whenas in Youth-tide's veins it burneth like fire." — 
It is related that an Arab entered in before the 
Hajjaj with a complaint of the hardness of his lot, 
and, while he was about his recital, he coughed and 
farted. Without the slightest shame or disconcerted- 
ness he said : 8 And that also is from the burden of 
my misery through the misfortunes of the Age." 
Then laughed the Hajjaj out-right, and ceased not 
to laugh; and it is related that the Bedawin again 
let off a trump, when, perceiving that everybody was 
reproaching him because of the same, he recited: 

■ It is true that I farted || But that is nothing new ; 
No evil have I wrought || 'Gainst the world that I rue ; 
And no forbidden thing || Has my backside done 
That for it I should repent, || Or your presence shun. 
Were all the world's arses || At one time to go off; 
There would still therein be found || Little matter for your 

And if, as I said, all men were to fart || At a foregiven signal, 
or sign, 

There would still remain nothing || For your control, nor 
for fine." 

It is related that Abou Nowas was once seated in 
the midst of company when a trump slipped from 



him, upon which he rose straight up and, unsheathing 
his sword on them, three times exclaimed : * I will 
not permit a single one of you to depart hence until 
he farteth a fart like unto mine. " He said his say ; 
and all present trumped, except a big man, who said : 
a 0 Abou Nowas, there is no power in me to break off 
with a bang. I have only the ability to let off just 
quietly, and without noise. Then take ten silent 
explosions for the one loud cracker you demand." 

It hath been told that amongst the men of that 
day there was one who said: 

* I fell into a great wrangle and quarrel, and a 
serious brangle and scandal, that was raised between 
me and the dearest of my comrades and the 
closest of my bosom-companions, through my sup- 
posed divulgation of a secret that, nevertheless, I had 
concealed in my heart. But I merited my treatment *) ; 
and I followed therefore the example of the Sayer, 
when he said: 

In solitude, 0 my brethren! || Do I now find peace, 
For all my past unhappiness, || Sprang from friends whom 
I prized; 

And, if from the world's || Society had I not ceased, 
My soul had been wrung out || Of me in tears and sighs. 
Of my shame they made a mock, |J And my fall they pointed 

Though for no mere idle tongue-slip || Did our estrangement 

come about. 
But now perfect quiet || At last I've found 
And treat with scorn || Their shout and flout. 

*) He meant, no doubt, for having associated with them; 
as he denies having disclosed the secret confided. 



Related likewise is it of another of them that he 
said : u I desired breaking off connection from one of 
my friends l ), and had almost determined upon 
* paying him back in his own coin " for what he had 
done to me, as I had the opportunity to do so. 

But I pardoned him, entering into the spirit of the 
speaker who said: 

Avoid and flee the world || To the utmost of your power, 
Taking Allah Almighty for guide; || Since you may stir the 
world round, 

However you decide, ]| Nothing in it but scorpions you'll find, 
And surely rue the hour, || When in Man you began to confide. 

The cause of love, it hath been stated, is composed 
of three 2 ) things ; and no one is void of their know- 
ledge, or requireth a hint as to any one of them; 
though the conditions of mankind vary in their regard. 
In the Destiny of the poor man are verily united all 
the three peculiarities, and never doth he succeed in 
saving himself from them, unless the Time is generous 
towards him, and bestoweth upon him of her favours. 
It is he who is mentioned in the Poem of Youth — 
the poem wherein are celebrated the Kiss and Cuddle- 
force, the Intertwining of one leg with another, and 
the passionate Suction of refined lips. 

') In the Arabic: — 1 an dhad ashabi is understood. 

2 ) In his Hygiene de V Amour, Mantegazza says : — With the 
man in good health, the aurora of love should announce itself 
by the simultaneous appearance of three new facts; the 
secretion af the sperm, erection, the ardent desire to approach 
a woman for the first sexual embrace (French transn. Chap. I. 
VAnbe de la Viriliti.) 



Then be seated in a chamber-hall, where are found 
the elevated couch, the sparkling fountain, and a 
column of spouting water ; and repasts of seven kinds 
take place, and the throwing of roses and sweet- 
scented jasmines; while, in the well-stocked wallet 
let there always be a thousand golden dinars. There 
stay with a chosen lady-love of the white women, tall 
of stature and black eyes, and smooth and oval cheek, 
and buttocks stout and thick, and chubby-faced, plump 
orifice, and a countenance beauty-lined, as the Poet, 
speaking on that subject, has with chosen words defined : 

0 thou the best of creatures || In the days of their prosperity 
The rivals of my love with me || Of thee did remonstrate. 

" Gladly e'en my life I'd give |) In order possession to have 
of thee. 

With torment and with bitter taunt, || They sought my heart's 
flame to abate. 

What is it that troubles thee so ? " said they ; || " Is it nectar- 
wine that floweth free " ? 

"In the saliva of her lips is the wine", quoth I, || "And the 
best of beings on earth is she *. 

u Is it then ambrosia that troubles thy brain ?" |] u For to know 
the truth", said they, "are we fain". 

" In the beauty of her mouth is ambrosia ", said I, || " And tis 
not honeyed wine that is my bane ". 

Said my tormentors then, " We had known " |j Of all this, had 
you named her 

" She is the most beautiful creature on earth ! " || Exclaimed I, 

■ Glory to her Excellent Maker ! " 
"By God!" returned they then, || "What may her name be called?" 
" That is my secret, " said 1, " which, || I'll not reveal for all 

the world". 

tf But, of my mystery's meaning, || I now offer ye this part : 

1 complain to you of a passion |] I'd fain keep from all 

concealed. " 



Then, 0 my Comrades! when one of you 
pillareth-out for shagging a woman, let him kiss her 
on the mouth before clasping her by the neck; and 
pinch and squeeze her limbs before coupling with 
her; increasing his toying and touching and teasing 
her, and, then commence by frictioning before futter- 
ing; and know that the white women are the enjoyment 
of mankind as well its adornment, while black women 
are its sorrows and afflictions— as was said: 

Remember that the white pearl 

Can really boast no peer: 
While a bushel of black coal 

Is for a few pence bought ; 
But Allah's first-preferred 

Are the white of skin-clear 
While' mong*t Hell's folk, the Black 

Are surely pitchforked there. 


Quoth the Hafiz to some of his boon companions : 
—If we desire knowledge of the manner in which 
beauty-perfection consisteth, then remember that in 
the woman there should be four 2 ) things black— four 

*) Hafiz is an arabic word meaning a person who has learnt 
the whole of the sacred Kuran by heart— no uncommon feat 
among Musulman students. The study of the Kuran tends to 
keep up and fix the purity and standard of the Arabic language, 
of which it is deemed the matchless model. 

') Lane, in giving another analysis of a similar kind says 
•this is the most complete, I can offer." 

Of course, he was unable to give a fuller list for fear of 
Mother Grundy. 

An unnamed author quoted by El-Ishakee, in his account 



white — four veiled — four narrow — four red — four round 
— four short — four long — four delicate — and four 

Now, the four black ones are the hair of the head, 
the eyebrows, and the eyelashes ;— the four white — 
the white of the eyes very white, the nails, teeth and 
forehead; — the four red — the tongue, lips, cheeks, and 
finger-ends; — the four round — the head, neck, fore- 
arms and ancles ; — the four narrow — the nostrils, hole 
of the ears, the navel and the vulva ; -the four large 
— the forehead, eyes, bosom, and hips ; — the four fine 
— the mouth, palms of the hands, sides of the nostrils, 
and the nose; — the four long — the back, ear, fingers, 
and legs; — the four perfumed — the mouth, armpits, 
pudenda, and nose. 

Counselled Aboubin-Seena: 11 take care that you do 
not go beyond the mark in Coition, for on such prac- 
tice there ensues diminution of health-condition. " And, 
said Al-Ahtaf bin-Kees: "To the prodigal of coition's 
boon. Old age arriveth very soon; with weakening of 
his strength, and the bending of his back, and the man 
becometh stricken ivith the whiteness of age. 1 ' 

It is necessary that one charge himself with three 
things : —the first, that he abstain from moving over- 

of the 'AWasee khaleefek El-Mutawekkil, gives four other parts 
of the woman which should be thick, — the lower part of the 
back, the thighs, the calves of the legs, and the knees. 
" Arabian Society etc.'" 

In the "Old Man Young Again 1 * is to be found a very 
original classification of the same sort. 

In Les Dames Galantes, of Brantome there is a similar list 
derived from the Spanish. 



much, nor altogether to leave off walking l ). For 
know that as regardeth Man, he should see that his 
stomach remaineth free from superfluity of the slight- 
est morsel, and if he omit to move in the appointed 
time great illness therefrom results. Therefore 
must he move with moderate movements, and digest 
what he hath taken, and the best time for movement 
is when the stomach is empty and void of food, such 
movement being termed promenades, which hath place 
when a man moveth with a light movement like unto 
the jog-trot of a mare or horse, or a saunter, or 
attendance on business affairs, or while reading, and 
other things of the same kind. 

Secondly: it behoveth that man neglect not eating; 
for be it known that strength is derived from satis- 
faction in moderation, and the belly should not be 
filled to the brim. 

On this subject our Prophet Mohammad -Lord of 
the Learned— upon whom be peace and prayer-bless- 
ing—hath stated: "A son of Adam can over-fill no 
other vessel which for him shall bring such evil 
consequence as the over-filling of the belly. Morsels 
of bread alone suffice to strengthen his back-bone. 
And if, for his guidance, it be imperative, then let 
him divide his interior into three parts:— a third for 
eating— another for drinking— and the last for res- 
piration. " 

The third section appertaineth to that man should 

•) Orientals rarely hasten over-much. This would, for one 
thing, be due to the enervating influence of the sun-scorched 
climate. Lord Beaconsfield's slow gait was attributed to his 
Eastern origin. 



not neglect copulation. For the water of a well 
which is not drawn from cannot remain clear bright, 
neither will its source course freely. 

0 mv dear son! know that the sages liken con- 
nection with a woman unto the strength of a burnt 
earthenware pitcher, which being filled with water 
and inclined to one side, some of it runneth down, 
while other remaineth: and if it be turued upside 
down the whole of the contents thereof runneth away. 

Thus, likewise, is man, whenas he joineth himself 
with a woman, lying meanwhile, to accomplish it, 
upon his side; some of it runneth down, and other 
remaineth ;— from which arrive infirmities of body; 
while whoever seeeth him in his outward condition 
reckoneth him to be in the perfection of health, little 
deeming that he be in reality on the burning verge 
of a gulf full of woes and ills. Because his bed is 
demolished in that he sleepeth upon his bed with a 
woman in the manner of a woman, and she asketh 
from him what he used to ask from her; but he is 
inwardly disquieted anent his state, and the thing, 
perhaps, increaseth upon him until she saith unto 
him: "By God! thou art busying thyself away from 
me with other women", while all the time he is 
suffering by reason of the despicableness of his malady, 
which he trieth to conceal under whatever possible 
pretext 1 ). 

*) Reference is here made to sexual impotence, which is 
dwelt upon, to a considerable extent, in the book called 8 The 
Old Man Young Again'" or to give the genuine Arabic title 
"The Book of Age Rejuvenescence in the Science of Con- 
cupiscence" (2 vols, Paris, 1898). 



He who goeth to excess for a long time in copu- 
lation, weakeneth his forces, and cracketh up his 
limbs. — Allah is All-Knowing. 

Learned doctors have observed : He who can restrain 
himself from four things will steer clear of sundry 
detestable calamities l ). 

He who avoideth overmuch haste will get the better 
of the after-regret.— He who abstaineth from pride 
will escape detestation. — He who keepeth himself from 
importuning will not suffer privation.— He who 
refraineth from offence-giving will not fall into grief 
and humiliation. 

It hath been further remarked by certain sages 

') There is no doubt that sexual power does prevent the 
alienation of female affection, as the following Turkish story 
testifies. * A Singular Motive of Affection " : ■ Why are you 
so attached to your husband ? ■ a lady one day asked her 

"Once he returned suddenly from a journey," replied the 
young lady. u Still dressed in his travelling clothes, he opened 
the door, entered, and at once began the act of love. I was 
then suffering from a severe fever ; I was burning hot, and 
my hair was in disorder. I had not even time to perfume 
myself before abandoning myself to his caresses. In spite of 
that I saw him advance with his dart as firm as a pike with 
the ardour of passion, insert it boldly into my slit, and thus 
take his pleasure. It is this proof of love that makes me so 
attached to him." 

"What, my child," cried the mother, tf is that why you are 
so fond of him. You quite frighten me, for on hearing you 
I feel my desires aroused to such a point that I believe I 
shall die." 

Such was their conversation. 



that the Bath possesseth four good qualities : — the 
putting-to-flight of care — the dissolution of the system's 
noxious humours — the refreshing of the body — and the 
cleansing away of dirtiness. 

Again, there are four things which chase sleep 
from the eyes: — the abandonment of a friend, the 
fatigue-worry engendered by travel, the burden-care 
of debts, and the intention to commit a forbidden 


Of a grammarian it is recounted that he desired 
to copulate with a certain woman, and calling out to 
her, cried: — "Aye, Young woman, over there! Come 
here to me, and bend thy back over on the ground, 
lift both thy legs up in the air, and put a little 
saliva for me on the affair. " 

To this she responded: "If thou seeest me with 
my eyes sinking in, and rising stronger on me the 
thing, then give not over pushing until fullest satis- 
faction for me thou dost win therein. w 

Whereupon he broke forth : 8 0 Harlot ! I have 
determined on a ride, so expose the crack, show thy 
backside, exhibit thy arse, turn round thy behind, 
agitate thy middle, and curve up thy knee " *). 

She returned: u Mount, and mind thou dost not 

*) Different words are employed in the original to express 
various shades of vulgarity in the designation of the posterior 
parts, and also, most likely, purposely to show the grammarian's 
richness of vocabulary. 



soon get tired and outspun, slap on it a little with 
thy hand, and pull off at least a two thousand run. " 



It is related that there was a man who had a 
grown-up son, but the youth was a ne'er-do-well ') 
and whatever wife his sire wedded, the son would 
devise him a device to lie with her, and have his 
wicked will of her, and he so managed the matter 
that his father was forced to divorce her. Now the 
man once married a bride beautiful exceedingly, and 
charging her beware of his son, jealously guarded her 
from him. — The father applied himself to safe-guarding 
his wife, and gave her a charge, warning her with 
threats against his son, and saying, 8 Whenas I wed 
ever a woman, yonder youth by his cunning manageth 
to have his wicked will of her." Quoth she, "0 man, 
what be these words thou speakest ? This thy son is 
a dog, nor hath he power to do with me aught, and 
I am a lady amongst women." Quoth he, u Indeed I 
but charge thee to have a care of thyself 3 ). Haply 
I may hie me forth to a journey, and he will lay some 
deep plot for thee, and work with thee as he wrought 
with others." She replied, "0 man, hold thyself 
secure therefrom, for an he bespeak me with a single 

') This violating of the Harem is very common in Egypt. 
2 ) Arab. "Fadawi," here again = a blackguard, see Vol. IV, 

s ) The Irishman says, sleep with both feet in one stocking. 



word I will slipper him with my papoosh *) ; * and 
he rejoined, ■ May safety be thine ! " He cohabited 
with her for a month till one day of the days when 
he was compelled to travel ; so he went into his wife, 
and cautioned her, and was earnest with her, saying ; 
a Have a guard of thyself from my son the debauchee, 
for he's a fro ward fellow, a thief, a miserable ; lest he 
come over thee with some wile and have his will of 
thee." Said she, "What words are these? Thy son 
is a dog, nor hath he any power over me in aught 
whereof thou talkest, and if he bespeak me with 
one injurious word, I will slipper him soundly with 
my footgear." 2 ) He rejoined, "If thou happen to 
need aught 3 ) never even mention it to him;" and she 
replied, " Hearkening and obedience. " So he said fare- 
well unto her, and fared forth wholly intent upon his 
journey. Now when he was far enough from the town, 
the youth came to the grass- widow, but would not address 
a single word to her, albeit fire was lighted in his 
heart by reason of her being so beautiful. Accord- 
ingly he contrived a wile. It happened to be summer- 

') Arab., or rather Egypt., "Bapuj," from "Babug," from the 
Pers. "Pay-push" = footclothing, vulg. "Papuan." To beat 
with shoe, slipper, or pipe-stick is most insulting; the idea, 
I believe, being that these articles are not made, like the rod 
and the whip, for corporal chastisement, and are therefore 
used by way of slight. We find the phrase "he slippered the 
merchant" in old diaries, e.g. Sir William Ridges, 1683, 
Hakluyt's, Voyages. 

2 ) Arab. "Sarmujah" = sandals, slippers, shoes, esp. those 
worn by slaves. 

s ) Suggesting carnal need. 



tide, so he went l ) to the house and repaired to the 
terrace-roof, and there he raised his clothes from his 
sitting-place, and exposed his backside stark naked to 
the cooling breeze; then he leant forwards, propped 
on either elbow, and, spreading his hands upon the 
ground, perked up ') his bottom. His stepmother 
looked at him, and marvelling much, said in her mind, 
" Would Heaven I knew of this froward youth what 
may be his object ! " 3 ) However, he never looked at 
her nor ever turned towards her but he lay quiet in 
the posture he had chosen. She stared hard at him, 
and at last could no longer refrain from asking him, 
"Wherefore dost thou on this wise?" He answered, 
"And why not? I am doing that shall benefit me in 
the future, but what that is I will never tell thee; 
no never." She repeated her question again and again, 
and at last he replied, ■ I do thus when it is summer- 
tide and a something of caloric entereth my belly 
through my backside, and when 'tis winter the same 
cometh forth and warmeth my body ; and in the cool 
season I do the same, and the cold cometh forth 
in the dog-days and keepeth me, in heats like these, 
fresh and comfortable/ l ) She asked, * If I do what 

') The young man being grown up did not live in his 
father's house. 

a ) Arab. "Tartara". The lexicons give only the sigs. 
" chattering ■ and so forth. Prob. it is an emphatic reduplic- 
ation of " Tarra "—sprouting, pushing forward. 

') The youth plays upon the bride's curiosity, a favourite 
topic in Arab, and all Eastern folk-lore. 

*) There is a confusion in the text easily rectified by the 
sequel. The joke suggests the tale of the Schildburgers, 



thou doest, will it be the same with me?" and he 
answered, " Aye." Therewith she came forward beside 
him, and raised her raiment from her behind till the 
half of her below the waist was stark naked; and 
she did even as her husband's son had done, and 
perked up her buttocks, leaning heavily upon her 
knees and elbows. Now when she acted in this 
wise, the youth addressed her, saying, " Thou canst 
not do it aright." "How so?" "Because the wind 
passing in through the postern passeth out through 
thy portal, thy solution of coutinuity. * ■ Then how 
shall I do?" "Stop thy slit wherethrough the air 
passeth." "How shall I stop it?" "An thou 
stop it not thy toil will be in vain." "Dost 
thou know how to stop it?" "Indeed I do!" 
"Then rise up and stop it." Hearing these words 
he arose, because indeed he greeded for her, and came 
up behind her as she rested upon her elbows and 
knees, and taking in hand his prickle, nailed it into 
her coynte, and did manly devoir. And after having 
his will of her he said, " Thou hast now done thy 
best, and thy belly is filled full of the warm 
breeze. " In this wise he continued every day, enjoying 
the wife of his father for some time during his 
journey, till the traveller returned home, and on his 
entering the house, the bride rose, and greeted him, 
and said, " Thou hast been absent overlong ! " l ) The 

who on a fine summer's day carried the darkness out of the 
house in their caps and emptied it into the sunshine which 
they bore to the dark room. 

*) A kindly phrase popularly addressed to the returning 
traveller, whether long absent or not. 




man sat with her a while and presently asked of her 
case, for that he was fearful of his son; so she 
answered, u I am hale and hearty!" "Did my son 
ask of thee aught?" "Nay, he asked me not, nor 
did he ever address me: withal, 0 man, he hath 
admirable and excellent expedients, and indeed he is 
deeply versed in natural philosophy? He tucketh 
up his dress, and exposeth his backside to the breeze, 
which now passeth into his belly and benefiteth him 
throughout the cold season, and in winter he doeth 
exactly what he did in summer with effect as beneficial. 
And I also have done as he did." Now when the 
husband heard these her words, he knew that the 
youth had practised upon her, and had enjoyed his 
desire of her ; so he asked her, " And what was it 
thou diddest?" She answered, "I did even as he did. 
However, the breeze would not at first enter into my 
belly, for whatever passed through the back postern 
passed out of the front portal, and the youth said to 
me:— Stop up thy solution of continuity. I asked 
him, Dost thou know how to stop it? and he 
answered, Indeed I do! Then he arose and blocked 
it with his prickle; and every day I continued to do 
likewise and he to stop up the peccant part with 
the wherewithal he hath." All this was said to the 
husband, who listened with his head bowed down- 
wards ; but presently he raised it, and cried, 8 There 
is no Majesty and there is no Might save in Allah, 
the Glorious, the Great ; * and suddenly, as they were 
speaking on that subject, the youth came in to them, 
and found his stepmother relating all they had 
done whilst he was away, and the man said to him, 



u Wherefore, 0 youth, hast thou acted in such wise?" 
Said the son, "What harm have I done? I only 
dammed the waterway, that the warm air might abide 
in her belly and comfort her in the cold season." So 
the father knew that his son had played this trick in order 
to have his will of her. Hereat he flew into a fury, l ) 
and forthright divorced her, giving her the contingent 
dowry; and she went her way. Then the man said, 
in his mind, "I shall never get the better of this boy 
until I marry two wives and ever keep them each 
with the other, so that he may not cozen the twain. " 
Now after a couple of weeks he espoused a fair 
woman, fairer than the former, and during the next 
month he wived with a second, and cohabited with 
the two brides. Then quoth the youth in his mind, 
"My papa hath wedded two perfect beauties, and here 
am I abiding in single blessedness. By Allah, there 
is no help but that I play a prank upon both of 
them!" Then he fell to seeking a contrivance, but 
he could not hit upon aught, for whenever he 
entered the house he found his two step-mothers 
sitting together, and thus he could not avail to address 
either. But his father never fared forth from home 
or returned to it without warning his wives, and 
saying, "Have a care of yourselves against that son 
of mine. He is a whoremonger, and he hath made my 
life distraught, for whenever I take to myself a wife 
he serveth some sleight upon her; then he laugheth 
at her, and so manageth that I must divorce her." 
At such times the two wives would cry, "Wallahi, 

*) Tn the text ■ Hamakah." 



an he come near us and ask of us amorous mercy 
we will slap him with our slippers." Still the man 
would insist, saying, "Be ye on your guard against 
him,* and they would reply, "We are ever on our 
guard." Now one day the women said to him, "0 
man, our wheat is finished," and said he, "Be ye 
watchful while I fare to the Bazar in our market- 
town, which lieth hard by, and fetch you the corn." 
When the father had gone forth and was making for 
the market-town, his son happened to meet him, and 
the two wives went up to the terrace wishing to see 
if their husband be gone or not. Now, by the decree 
of the Decreed, the man had by some carelessness 
forgotten his papooshes, so he turned to the youth 
who was following him, and said, "0 my son, go 
back and bring me my shoes." The women still 
stood looking, and the youth returned in mighty haste 
and hurry till he stood under the terrace, when he 
looked up and said, "My father hath just now charged 
me with a charge saying:— Do thou go sleep with 
my wives, the twain of them, and have each of them 
once." They replied, "What, 0 dog, 0 accursed! thy 
father bespake thee in this wise? By Allah, indeed 
thou liest, 0 hog, 0 ill-omened wight." "Wallahi," 
he rejoined, "I lie not!" So he walked back till he 
was near his father, when he shouted his loudest, so 
as to be heard by both parties, "0 my papa, 0 my 
papa, one of them or the two of them ? One of them or 
the two of them?" The father shouted in reply, "The 
two, the two ! Allah disappoint thee : did I say one of 
them or the two of them?" So the youth returned to his 
father's wives, and cried, " Ye have heard what my papa 



said. I asked him within your hearing : — One of them or 
the two of them ? and ye heard him say : — Both, both. * 
Now the man was speaking of his slippers, to wit 
the pair; but the women understood that his saying, 

* the two of them " referred to his wives. So one 
turned to her sister spouse, and said. u So it is *), 
our ears heard it, and the youth hath in no wise 
lied: let him lie with me once, and once with thee, 
even as his father bade him." Both were satisfied 
herewith: but meanwhile the son stole quietly into 
the house and found his father's papooshes: then he 
caught him up on the road and gave them to him, 
and the man went his way. Presently the youth 
returned to the house, and taking one of his father's 
wives lay with her and enjoyed her and she also had 
her joy of him ; and when he had done all he wanted 
with her, he fared forth from her to the second wife 
in her chamber and stretched himself beside her and 
toyed with her and futtered her. She saw in the son 
a something she had not seen in the sire, so she 
joyed in him and he joyed in her. Now when he 
had won his will of the twain, and had left the house, 
the women foregathered, and began talking and saying, 

* By Allah, this youth hath given us both much 
amorous pleasure, far more than his father ever did; 
but when our husband shall return let us keep our 
secret, even though he spake the words we heard: 
haply he may not brook too much of this thing." 
So as soon as the man came back with the wheat, 
he asked the women, saying, 8 What befel you ? " 

3 ) Arab. "Adi" which has occurred before. 



and they answered, " 0 Man, art thou not ashamed 
to say to thy son:— Go sleep with both thy father's 
wives? 'Tis lucky that thou hast escaped." Quoth 
he, "Never said I aught of this;" and quoth they, 
"But we heard thee cry;— The two of them:" He 
rejoined, * Allah disappoint you : I forgot my papooshes 
and said to him, Go fetch them. He cried out, One 
of them or the two of them? and I replied, The 
two of them, meaning my shoes, not you." "And 
we," said they, "when he spake to us such words, 
slippered him and turned him out, and now he never 
cometh near us." "Right well have ye done," he 
rejoined, "'tis a fulsome fellow." This was their 
case; but as regards the youth, he fell to watching 
and dogging his father's path, and whenever the 
man left the house and went afar from it, he would 
go in to the women, who rejoiced in his coming. 
Then he would lie with one, and when he had 
won his will of her, he would go to the sister-wife 
and tumble her. This lasted for some time, until 
the women said each to other, " What need when 
he cometh to us for each to receive him separately 
in her room? Let us both be in one chamber, and 
when he visiteth us, let us all three, we two and he, 
have mutual joyance, and let him pass from one to 
other." And they agreed to this condition, unknowing 
the decree of Allah which was preparing to punish 
the twain for their abandoned wantonness. The two 
women agreed to partnership in iniquity with the youth 
their stepson. Now on the next day the man went 
forth, and left his house for some pressing occasion, 
and his son followed him till he saw him far distant : 



then the youth repaired to the two wives and found 
them both in one chamber. So he asked them, " Why 
doth not each of you go to her own apartment?" 
and they answered, u What use is there in that ? Let 
us all be together and take our joy, we and thou." 
So he lay between them, and began to toy with them 
and tumble them; and roll over them and mount 
upon the bubbies of one, and thence change seat to 
the other s's breasts, and while so doing all were 
plunged in the sea of enjoyment l ). But they knew 
not what lurked for them in the hidden World of 
the Future. Presently, lo and behold! the father 
returned, and entered the house when none of them 
expected him or was ware of him ; and he heard their 
play even before he went into the chamber. Here he 
leant against a side-wall, and privily viewed their 
proceedings and the lewd state they were in ; and he 
allowed time to drag on and espied them at his ease, 
seeing his son mount the breasts of one woman and 
then shift seat to the bubbies of his other wife. 
After noting all this, he fared quietly forth the house, 
and sought the Wali, complaining of the case ; so the 
Chief of Police took horse, and repaired with him to 
his home, where, when the two went in, they found 
the three at the foulest play. The Wali arrested 
them one and all, and carried them with elbows 
pinioned to his office. Here he made the youth over 
to the headsman who struck off his head, and as for the 
two women, he bade the executioner delay till night- 

') The u little orgie," as moderns would call it, strongly 
suggests the Egyptian origin of the tale. 



fall and then take them and strangle them, and hide 
their corpses underground. And lastly he commanded 
the public Crier to go about all the city, and cry:— 
"Such is the reward of treason." 


It hath been told of a bath-keeper, whose baths 
used to be frequented by very good society and 
the noblest among them to boot, that, on a cer- 
tain day of the days, there entered his baths a 
young man, one of the progeny of the vizir, 
and he was big and stout. And the bath-man 
remained standing *) and rubbing palm against palm 
in sign of sorrow 2 ). Noticing this, the young man 
asked him: "What is thy trouble?" Said he to him: 
* I am sorry on thy account, seeing that thou art in 
a state of such natural opulence, and yet withal, 
possess nothing like other men, except a thing re- 
sembling a small nut, wherewith to enjoy and render 
thyself happy." 

"Thou art right", replied the young man: "thou 
hast remarked a matter of which I had become com- 
pletely oblivious, and I therefore desire that thou 
takest this dinar and conduct hither a good-looking 
woman, and with her will I experience myself a 
little. " 

Forthright the bath-keeper takes the money, and 

*) Arabic: Waqif bein yadeihi, meaning, continued to stand 
before him. 

8 ) To rub one hand over against another, before a person 
in such circumstances, is an eastern custom, signifying regret 
for something that one does not like to say without permission. 



hying away to his own house, says to his wife : a Rise 
up and sit with him an hour. * His wife took the 
dinar and rose up, decking and decorating herself 
out in her best. 

This lady was endowed with beauty in due 
proportion; and she sallied forth with her husband, 
who presented her to the vizir's son in his private 
cabinet. And she beheld a young man like unto the 
moon, whereat she was fairly taken aback and amazed. 
And the young man also regarded her, and found her 
to be a sympathetic damsel, gifted with eyebrows soft, 
curved and flexible like an archer's bow, and pearly- 
white teeth, and sweet sugared lips, and breasts ivory 
white, and a belly beautified with five lovely folds 
and, lower down between them Something puffed-out, 
swollen up, long, awful, wondrous, like a generous 
morsel cut off a sheep's tail ; and in his heart sprang 
up strong love for her. 

So he bolted the door from within, whilst the 
bath-keeper was without on the other side, standing 
behind the door *) waiting to see what should happen 
between them; and the young man uncovered her 
coral treasure, and, introducing therein his stirrer-up, 
vigorously raked her on the door of her lips, pushing 
it up until he had emptied out his stream into her 
stream. Then saith he to her: "Go outside now to 
thy husband, for he is at the door calling thee. " 
But answered she : * Do not pay attention to what he 
saith, for he is crazy and mad. 9 And ceased not he 

x ) This tautology is a faithful reproduction of the Arabic, 
evidently intentional, to circumstantialise the husband's position. 



before he had performed for her the trick more than 
ten times ; and as often as her husband without (who 
had believed the man was almost prickless), overheard 
her love-sighing, and cooing, and amorous bewooing, 
he became as one ready to start out of his senses 
until the aggressor within had done and quite finished 
with her, and gone upon his way and about his 
business, when her lord received again his spouse, 
and departed once more with her to his house as 
though she were a young twig tender and graceful, 
or the slender branch of a bamboo-stick even as the 
love-seized poet in her regard hath sung: 

'Twas for the earliest dawning, when, upon the desert 
stealing, || Rideth forth the Half-Moon in the sheen and bright- 
ness of her witching power, || That my dearest love for me 
had named a meeting, whilst my heart was split within me, || 
As drew nearer, slowly nearer, the wistful, watched for hour. 

I tarried there alone and, feared she'd never come, who had 
robbed me of my life, and sped then, gazelle-like away ; || When 
lo ! A change comes o'er the scene. Am I awake, or imagin- 
ing? || For from the bright moon rent in two, comes a fairy 
form in view, || And the loved one of my heart draws near 

From the proud, quick flashes of her eyes Stole the moon 
his jewel crest of teeth, |] And her body's balancing gave 
the cypress tree her wondrous grace, || While the grapes 
sucked all their sweetness from the saliva of her mouth || That 
Allah made so beautiful on her marvellous face. 

1 cannot tell her qualities, for she soars in all her loveli- 
ness || Far beyond the sorcery of poet's song in human words 
to say ; || A golden tongue could not describe the witchery of 
the softness she shoots from 'neath her half-closed lashes, || 
Resembling heaven's houris, in the passion-light that dwells 
there, like the sun at mid-day. 



With a sword-cut has she slain me of dark eyes' flash like 
lightning. || Proves it my blood that runs its course on her 
two rose-color'd cheeks. 
But slowly she withdraws now, as for the Feast's adorning, 
She goeth to adorn herself, while the rays of the sun the 
horizon streaks *). 


A certain Believer, whose name has not been set 
down on record, desired intensely to witness and 
experience the blessed "Night of Power," 2 ) and, on 
one of the days of the days, Allah, the All-Merciful 
had compassion on his state, and gratified the man's 
wish. It was revealed unto him during the night, 
and, turning towards his wife, who was sleeping the 
sleep of wifely innocence at his side, he awoke her 
and made known unto her the occurrence of the 
revelation that he had received from his Lord. Quoth 
then his partner to him, on hearing the news: "All 

') It was impossible to translate the form of the original 
literally, but I trust I have preserved the sense, and not gone 
too far in the freedom of my rendering. (Trans). 

2 ) Compare Russian Folk-lore Stories * The Enchanted Ring " 
and Burton's version of this tale in The Thousand Nights and 
a Night. 

3 ) A mysterious night in the month of Ramazan, the precise 
date of which is said to have been known only to the Prophet 
and a few of the Companions. 

" The Lailat 'ul Qadr excelleth a thousand months : Therein 
descend the angels and the spirit by permission 

Of their Lord in every matter; and all is peace until the 
breaking of the dawn." 

Kuran, Surat J ul Qadr (97) 



things in the World are vain, and idle, and useless 
fleeting Vanities and Snares, but the Pleasure of Man 
consisteth in his Tool's Utility and Strength, so 
therefore, call thou on Allah that he may lengthen 
thy Instrument.'* 

The man obeyed the counsel of his wife, calling 
on the Master of Destinies, the Creator of Things* 
and Allah heard the prayer, and sending forth His 
fiat, caused the man's prizzle to become elongated 
until it became even as a straight column which 
would neither display suppleness, nor show itself 
capable of the power of elasticity and movement, nor 
of rest. A grievous woe! When the woman per- 
ceived that of it, she said: "I will no longer settle 
down with thee alter such a happening." He replied: 
"Every whit of what has come to pass hath come 
about through the badness of thy advice in our res- 
pect." Responded she: "I had not certainly reckoned 
that things would so transpire, and such a state acquire, 
and if thy weapon so continueth you must pronounce 
against me the words of the divorce, and let me go free." 

Upon hearing this speech, and anxious not to lose 
his dear wife, the man lifted up his hand towards 
the heavens, and exclaimed: "Oh Allah! Takeaway 
from me this condition!" 

Forthright his unsupple monster began to lessen 
its intensity and decrease its totality, until it had 
become almost effaced, and well-nigh blotted out with- 
out trace ; which, when the woman perceived that of 
it, she said to him: "Divorce me! For there is no 
longer left me any living with thee, since thou hast 
thus ceased to count as a man among men." 



Whereupon the man broke out against her : " 0 
cursed one! All this hath fallen upon us and come 
to pass through the wickedness of thy wish." Said 
she then : * There yet remaineth unto thee the asking 
of one more prayer: entreat therefore Allah, the 
Compassionate, to return thee upon the way of thy 
former condition wherein thou wast at first. * So the 
man thus lost his three petition-favours and opportu- 
nities through the misfortune of his wife's luckless 
wish, and the perversity of her judgment, and failed 
to profit by the blessing of the Night of Power that 
Allah had vouchsafed him. 


Tellers of stories relate that there lived, at no 
great distance from us, a woman who possessed a 
sufficiency of means, and she was a widow. And a 
man of equal rank and station to her own, proposed 
and offered her marriage, but she would in nowise 
accept him, nor look upon his suit with favour. 

The woman who acted as intermediary between 
them, said to her : 8 What hast thou heard against 
him in his disfavour, that causeth such bitterness?" 

The lady responded : u I have heard that he is the 
possessor of an enormous prizzle, like unto this my 
arm here, and there is no room nor capacity enough 
in me for the reception of such a monster." 

On learning this, the man goeth off to her mother, 
and saith to her : " Marry her to me on the condition 
that I will not put into her aught except with her 
permission. * 



When therefore he had married the timorous dame, 
and had entered into the bridal-chamber to her, he 
sent to seek her mother, who taking his fierce 
upstander in her hand, introduced a quarter of it 
into the vulva of her daughter, asking: u Does that 
suffice for you my girl?" Her frightened child ans- 
wered: ■ I can support a trifle more." So her mother 
slipped then the half of her son-in-law's tool into her 
daughter, saying: "Will that, my daughter, now 
content thee?" Her timorous child replied: "I can 
bear a wee little bit further of it. Thereupon the 
mother thrusteth into her daughter's belly the whole 
of the man's yard, again querying : * Is it now enough 
for thee, my dear one?" The daughter replied: * Again 
a little more of it." 

Whereat the mother exclaimed: 8 By God! My girl! 
Nothing now remaineth of it all, except the balls." 

" Then," said her daughter to her, * my grandmother 
is undoubtedly right in what she saith ; said she to 
me: There is no good in whatever thy mother hath 
and holdeth, for the blessing thereof diminisheth and 
goeth away.* 



A certain woman had prostrated herself, and placed 
her forehead to the ground in the act of prayer, and 
was praying, when a man came up to her in the rear, 
and buried his organ of erection into her the while 
she was prostrate in adoration before her Lord. 

And when her assailant had withdrawn and stood 



up, she also stood up from the saying of her rever- 
ences, and turning towards him, said : * 0 Valiant and 
Brave! Didst thou imagine that this thy act and 
operation would be the means of disoccupying and 
keeping me from the worship of the only true One, 
and that I should nullify and render vain my prayer 
on such account for thee?" *) 

*) Brantome, in Vie des Dames Galantes, has a similar story 
concerning a Lady and her Valet: • J'ai oui conter a un honngte 
gentilhomme, mien ami, qu'une dame de son pays, ayant 
plusieurs fois montre de grandes familiarites et privautes a 
un sien valet de chambre, qui ne tendaient toutes qu'a venir 
a ce point, ledit valet, point fat et sat, un jour d'ete trouvant 
sa maitresse, par un matin, a demi endormie dans son lit 
toute nue, tournee de l'autre cote de la ruelle, tente d'une 
si grande beaute, et d'une fort propre posture, et aisee pour 
l'investir et s'accommoder, etant elle sur le bord du lit, vint 
doucement et investit la dame, qui, se tournant, vit quel etait 
son valet qu'elle desirait ; et, toute investie qu'elle etait, sans 
autrement se desinvestir, ni remuer, ni se defendre, ni depetrer 
de sa prise tant soit peu, ne fit que dire, tournant la tete, 
et se tenant ferme de peur de ne rien perdre. 

— Monsieur le sot, qui est-ce qui vous a fait si hardi de le 

Le valet lui repondit en toute reverence: 

— Madame, l'dterai-je? 

— Ce n'est pas ce que je vous dis monsieur le sot, lui 
repondit la dame. Je vous dis: „Qui vous a fait si hardi de 
le mettre— la?" 

L'autre retournait toujours a dire: 

— Madame, l'6terai-je? et si vous voulez, je l'oterai. 
Et elle a redire: 

— Ce n'est pas ce que je vous dis encore, monsieur le sot. 
Enfin, Tun et l'autre firent ces memes repliques et dupliques 

par trois ou quatre fois, sans se debaucher autrement de leur 
besogne jusques a ce qu'elle fut achevee; dont la dame s'en 




It is related that once upon a time there was a 
man who was an astronomer, J ) and he had a wife 
who was singular in beauty and loveliness. Now she 
was ever and aye boasting, and saying to him, * 0 
man, there is not amongst womankind my peer in 
nobility 2 ) and chastity;" and as often as she repeated 
this saying to him. he would give credit to her words, 
and cry, * Wallahi, no man hath a wife like unto the 
lady my wife, for chastity and continence ! * Now 
he was ever singing her praises in every assembly; 
but one day of the days, as he was sitting in a stance 
of the great, who all were saying their says anent 
womankind and feminine deeds and misdeeds, the man 
rose up and exclaimed, * Amongst women there is 
none like my wife, for that she is pure of blood and 
behaviour;" hereat one of those present said to him, 
• Thou liest, 0 certain person ! " u Wherein do I lie? " 
quoth he, and quoth the other K I will teach thee and 
show thee manifestly whether thy wife be a lady or 
a whore. Do thou rise up from amongst us and 

trouva mieux que si elle eut commande a son galant de l'oter, 
ainsi qu'il lui demandait. 

Et bien servit a elle de persister en sa premiere demande 
sans varier, et au galant en sa replique et duplique: et par 
ainsi continuerent leurs coups et cette rubrique longtemps 
apres ensemble; car il n'y a que la premiere fournee ou la 
premiere pinte chere, dit-on. 

*) "Sahib al-Hayat:" this may also = a physiognonist, which, 
however, is probably not meant here. 

tt ) In text " Hararah " = heat, but here derived from "Hurr" == 
freeborn, noble. 



hie thee home and go thou in to her and say: — 0 
Woman, I am intent upon travelling to a certain 
place, and being absent for a matter of four days, and 
after will return; so do thou arise, 0 Woman, and 
bring me some bread and a mould of cheese by way 
of viaticum. Then go thou forth from beside her, 
and disappear for a while; and presently returning 
home, hide thee in a private place without uttering a 
word. " Cried those present, a By Allah, indeed these 
words may not be blamed." Accordingly the man 
went forth from them, and fared till he entered his 
house, where he said, 8 0 Woman, bring me something 
of provision for a journey : my design is to travel and 
to be absent for a space of four days, or haply six." 
Cried the wife, "Omy lord, Thou art about to desolate 
me, nor can I in any wise bear parting from thee; 
and if thou needs must journey do thou take me 
with thee." Now when the man heard these the 
words of his wife, he said to himself, 16 By Allah, 
there cannot be the fellow of my spouse amongst 
the sum of womankind," presently adding to her, " I 
shall be away from four to six days, but do thou 
keep watch and ward upon thyself, and open not 
my door to anyone at all." Quoth she, "0 Man, 
how canst thou quit me? *) and indeed I cannot 
suffer such separation." Quoth he, 8 I shall not 
long be separated from thee ; " and so saying he fared 
forth from her, and disappeared for the space of an 
hour, after which he returned home, softly walking, 
and hid himself in a place where none could see 

*) In text "Azay ma tafut-m ? " 




him. Now after the space of two hours behold, a 
greengrocer *) came into the house and she met 
him and salam'd to him and said, "What hast thou 
brought for me?" "Two lengths of sugar-cane," said 
he, and said she, * Set them down in a corner of the 
room." Then he asked her, "Whither is thy husband 
gone?" and she answered, "On a journey : may Allah 
never bring him back, nor write his name among the 
saved, and our Lord deliver me from him as soon as 
possible!" After this she embraced him, and he 
embraced her, and she kissed him and he kissed her 
and enjoyed her favours till such time as he had his 
will of her; after which he went his way. When 
an hour had passed a Poulterer 2 ) came to the house, 
whereupon she arose and salam'd to him and said, 
"What hast thou brought me?" He answered, "A 
pair of pigeon-poults;" so she cried, "Place them 
under yon vessel. 3 ) " Then the man went up to the 
woman, and he embraced her and she embraced him, 

') In the Arab. " Rajul Khuzari " = a green-meat man. [The 
reading u Khuzari " belongs to Lane, M. E. ii. 16. and to 
Bocthor. In Schiaparelli's Vocabulista and the Muhi't the form 
u Khuzri " is also given with the same meaning. 

2 ) In text "Farariji," as if the pi. of "Farriy" = chicken 
were " Fararij " instead of "Farary." In modern Egyptian 
these nouns of relation from irregular plurals to designate 
tradespeople not only drop the vowel of the penultimate but 
furthermore, shorten that of the preceding syllable, so that 
■ Parariji " becomes *Fararji\ Thus "Sanadiki," a maker of 
boxes, becomes ■ Sanadlri," and a Dakhakhim, a seller of tobacco 
brands," ■ Dakhakhni." See Spitta Bey's Grammar, p. 118. 

3 ) In the Arab. ■ Al-Majur," for u Maajur " = a vessel, an 



and he tumbled J ) her and she tumbled him ; after 
which he had his will of her, and presently he went 
off about his own business. When two hours or so 
had gone by there came to her another man who 
was a Gardener 2 ) ; so she arose and met him with a 
meeting still fairer than the first two, and asked him, 
"What hast thou brought with thee?" "A some- 
what of pomegranates," answered he; so she took 
them from him, and led him to a secret place, where 
she left him and changed her dress, and adorned 
herself, and perfumed herself and kohl'd 3 ) her eyes. 
After that she returned to the pomegranate man, 
and fell a-toying with him, and he toyed with her, 
and she hugged him and he hugged her, and at 
last he rogered and had his wicked will of 
her and went his way. Hereupon the woman doffed 
her sumptuous dress, and garbed herself in her every- 
day garment. At this all the husband was looking 
on through the chinks of the door behind which he 
was lurking, and listening to whatso befel, and, when 
all was ended, he went forth softly and waited a 
while, and anon returned home. Hereupon the wife 
arose, and her glance falling upon her husband she 
noted him and accosted him and salam'd to him and 

1 ) In text, " shaklaba * here = u shakala " = he weighed out 
(money, whence the Heb. Shekel), he had to do with a woman. 

2 ) The trade of the man is not mentioned here, p. 22 of 
the 5th vol. of the MS., probably through negligence of the 
copyist, but it only occurs as far lower down as p. 25. 

s ) A certain reviewer proposes " stained her eyes with Kohl," 
showing that he had never seen the Kohl-powder used by 



said, "Hast thou not been absent at all?" Said he, 
" 0 Woman, there befel me a tale on the way, which 
may not be written in any wise, save with foul water 
upon disks of dung and indeed I have endured sore 
toil and travail, and had not Allah (be he praised 
and exalted !) saved me therefrom, I had never returned." 
Quoth his wife, "What hath befallen thee?" — And 
he answered, u 0 Woman, when I went forth the 
town and took the road, behold, a basilisk issued 
from his den, and coming to the highway stretched 
himself there along, so I was unable to step a single 
footstep; and indeed, 0 Woman, his length was that 
of yon sugar cane, brought by the Costermonger and 
which thou hast placed in the corner. Also he had hair 
upon his head like the feathers of the pigeon-poults 
presented to thee by the Poulterer, and which 
thou hast set under the vessel ; and lastly, 0 Woman, 
his head was like the pomegranates which thou tookest 
from the Market Gardener 2 ) and carried within the 
house." Whenas the wife heard these words, she 
lost command of herself and her senses went 

') [" Bi-Ma al-fasikh 'ala Akras al-Jullah." " Ma al-Fasikh = 
water of salt-fish, I would translate by ■ dirty-brine * and 
"Akras al-Jullah" by "dung-cakes," meaning the tale should 
be written with a filthy fluid for ink upon a filthy solid for 
paper, more expressive than elegant.] 

2 ) "Al-Janinati; or, as Egyptians would pronounce the word 
" Al-Ganinati." [Other Egyptian names for gardener are 
"Janaini," pronounced "Ganaim," "Bustanji," pronounced 
"Bustangi," with a Turkish termination to a Persian noun, 
and " Bakhshawangi," for " Baghchawanji, ■ where the same 
termination is pleonastically added to a Persian word, which 
in Persian and Turkish already means "gardener."] 



wrong and she became purblind and deaf, neither 
seeing nor hearing, because she was certain that her 
spouse had seen and heard what she had wrought 
of waywardness and frowardness. Then the man 
continued to her, u 0 Whore ! 0 Fornicatress, 
0 Adulteress ! How durst thou say to me, ' There is 
not amongst womankind my better in nobility and 
purity?' and this day I have beheld with my own 
eyes what thy chastity may be. So do thou take 
thy belongings and go forth from me and be off with 
thee to thine own folk." And so saying, he divorced 
her with the triple divorce, and thrust her forth from the 
house. Now when the Emir heard the aforesaid tale 
from his neighbour, he rejoiced thereat ; this being such 
a notable instance of the guiles of womankind which 
they are wont to work with man, for u Verily great 
is their craft." *) And presently he dismissed the 
fourth lover, his neighbour, even as he had freed the 
other three, and never again did such trouble befal 
him and his wife, or from Kazi or from any other 2 ). 


A woman, they say, sent out a domestic to seek 
and bring in a Barber, and when the man entered 

') A Koranic quotation from "Joseph," chap. XII, 28: Sale 
has " for verily your cunning is great," said by Potiphar to 
his wife. 

2 ) I have inserted this sentence, the tale being absolutely 
without termination. So in the Mediaeval Lat. translations 
the MSS. often omit " explicit capitulum (primum). Sequitur 
capitulum secundum", this explicit being a sine qua non. 




in before her, she uncovered to his eyes the secret 
cleft between her thighs, saying to him : " Trim off 
the hairs from this;" and he trimmed them off for 
her straitghtway, even as the lady had requested, and 
when he had finished he asked her for his fee. 

Upon which she said to him. " Demand thy recom- 
pense from the place of thy labours, and if it doth 
not pay thee, then futter and shag it. " So the man 
asked therefrom his price and received for answer 
only a certain gaping of lips which twitched and 
opened, but uttered no sound. Then the Hair-dresser 
stood up to the speechless creature, doing verily as 
the lady had bade him, and gave not over until he 
had got clean through with his new business, when 
he said: 

*As long as recompense such as this remaineth 
the recompense thou givest, send for me every time 
that a hair lengtheneth out on thy moss-bank, and 
I will not tarry to obey thy wishes and commands. " 



It is reported that a man once made stealthy, 
amorous onslaught upon a woman while she was 
fast asleep, and introduced into her loins the proof 
of his virile powers; and the activity and largeness 
of the instrument woke her up; whereupon he said: 
■ Whatever thou commandest that will I do ; If thou 
biddest me to fetch it out, or, if not, to let it remain 
in its place ; that will I do and obey. " 

Quoth she, in reply (and verily doth not her answer 



show sign of much wisdom?) — " Let him go and come ; 
working to and fro until I make up my mind what 
will be the best thing and safest to do. " 


A certain Kadi married a wife who, at the time of 
copulation, was accustomed through the force of habit, 
to make love-delighted noises ; and when her husband 
for the first time lay with her and went in unto her, 
he heard her give forth noises and ejaculations of 
pleasure such as never before had he heard come 
from other ladies that he had treated in like manner 
as his wife. Bewildered therefore, and troubled by 
the strangeness of this discovery, he forbade her the 
repetition, and enjoined her to keep quiet under him. 

And when, afterwards, he returned again the second 
time to get into her, and make an amorous attack 
on the woman he had wedded, he heard no more 
proceed from her those sounds which had greeted his 
ears and shocked his dignity on the first occasion, 
for she remained quiet and passive, no longer hastening 
to give him a display of her fondness for him, nor 
exhibiting that subtle art of love-sighing and cooing and 
groaning she had before shown. Whereat he said: 
8 Go back to and resume again the finesse of that 
fine art wherein thou excellest, for it behoveth that 
the amorous coquetry of the wife should accompany 
with nice beat and measure the vigorous shagging of the 
partner of life, like unto the rise and fall of a choir 
singing in time together, the singers whereof do not con- 
trary each other by lagging back nor shooting unduly 



forward; and harmony such as this increaseth the 
joy and pleasure of the strife, as the poet has set it 
down. " 

" We passed the night together 

And such was my pertubation 
From the movements that we made 

In the rowing and the rock of copulation, 
That I lost my senses quite, 

And forgot my hearing's power, 
In the passes that gave rise 

To our sensation. 

She possesses love's fine trick 

Of sweetest bo ttom-modulation 
When, upon her proud-faced vulva, 

I shag with vigorous excitation, 
Like a well-matched choir that keeps 

Good time in singing's rise and fall, 
'Tis this that gives such witching joy 

To conjoint agitation." 


Offensiveness of smell of the Pudenda *) ; humidity 
and consequent flabbiness ; unsmoothness or roughness ; 

*) Shaykh Nafzawih says: "The principal and best causes 
of pleasure in cohabitation are the heat of the Vulva ; the 
narrowness, dryness, and sweet exhalation of same. If any 
one of these conditions is absent, there is at the same time 
something wanting in the voluptuous enjoyment. A moist 
Vulva relaxes the nerves, a cold one robs a member of all its 
vigour, and bad exhalations from the Vagina detract greatly 
from the pleasure, as is also the case if the opening is very 
wide. " 

" The Scented Garden Man's Heart to Gladden ■ (chap. XIII.) 



largeness of the Passage; and smallness of the form 
of the Vulva; and its engulphment in the entry of 
the two thighs, whenas it becometh lost, swallowed 
up and doth not project forth. Preferable to all 
such are the contrary conditions, wherein such dis- 
figurations are not found. 

Detested also by men is the woman who is worn- 
out and over-used; and she who is never satisfied in 
the marital relation, and resteth seldom quiet from 
seeking its commission until she hath been lien with 
and given the connection to the extent of her neces- 
sity's amorous condition ; and for neither the one nor 
the other is there any separation except Death step 
in and prevent continuation ; even as the Poet hath 
observed : 

u Me upon her thin breast she pressed ; 

A breast outline like the outline of a spider's web. 
Came she to me and asked me her to kiss: 
"I will lie with her and shag her well," cried 1, 

Tho' Death snatch me clean away for this. " 


Despised likewise and hated by men is the braying 
woman, who brayeth out like an ass, and she who, 
raising high her voice, talketh twangingly through 
the nose at coition's time and trial, as though it were 
her natural manner, whereas it is no part of her real 
character so to behave, but an artificiality and a 
feigned mannerism beauty-void. From such a woman 
as this the spouse maketh haste to obtain divorce- 
freedom and complete disembarrassment as, in the 



meaning of the line of poetry, hath already been 
intimated : 

" Like a camel doth she bray in her love enticing arts, 
And 'tis that which saves th'adulterer from punishment's darts." 

Silence should reign at the moment of copulation. 

0 what Seductiveness is there in it when accom- 
panied by a manifestation of willingness to accept the 
amorous mount and the man's close embrace, giving 
him thereto from time to time co-assistance with the 
buttockry movement! Such wiles as these should, 
above all, be observed by the lovers and the loved. 

But, if the woman be stupid and unintelligent, she 
straineth- herself to learn Love's ways, and arriveth 
only on the committal of something ugly and dis- 
graceful. How many women are accustomed, in their 
moment of love-joy and ecstasy, to perpetrate villain- 
ous things, and are unable to break themselves of 
the practice, for so used are they to it that the dis- 
continuance would prove hard for them, while going 
on in the same way is natural. 

Some are there who hug the man up against them 
close with over-forceful squeeze, while others put their 
partner under them and ride violently atop *) And 
other women still are there whose Coquetry consisteth 
of insults and name-flinging, and without that no 
pleasure do they find in the relation,. 

It is incumbent on the woman that she be active 

! ) The " St. George "—the delight of many generations of 
vigorous Anglo-Saxons,— is sternly forbidden by Qu'ranic 



in her limbs at coition-time, and display gracefulness 
of movement, with the slightest hint and indication 
to the man of what he should do. 

And, as to the Man well-informed and learned in 
the amorous conditions of woman, he knoweth how 
to educate her, and to draw her out as he will in 
copulation-time, unless her stupidity, perchance, be 
altogether past repair. 

On her side also, the Woman who is wise, know- 
eth how to draw out the man, and to bend and 
polish up his character. But some of them are there 
who, inexperienced like unto beasts, either keep 
silence, or mutter barbarous things, unknowing how 
to beautify the seductiveness of love's act. 

Imperative therefore, it is that the woman observe 
gentleness and humiliation, with lowering of the eye- 
lids, and relaxation of her joints without stiffness nor 
undue movement, and refinement of speech in that 
conversation with the man which may be necessary. 
At one moment she encourageth him, and increaseth 
his desire, at another charmeth and attracteth by 
the bewitching delicacy of her voice, and the refining 
kindness of love-coquettishness, as saith the poet : 

" Enchanted am I at coition with thee 
0 life of souls, and bashful of glance! 
Fairest of women to love and see, as we 
Rock to and fro in passion's love- trance." 

Manners such as these strengthen the voluptuousness 
of the conjugal movement, and storm-lash the man up 
(especially the real lover) to the excitement of repetition. 

More so still if, into the bargain, she do but fling 



all shame away and employ that craft of utter dissol- 
ution's way reckoned among woman's peculiar qualities 
designed to lure and fast-bind for aye. 

No omission either, ought there be of that delicate 
pleasure-snorting, with a caressful kiss following at 
once on a little bite ; the bite, in its turn, succeeded 
by a fresh caress accompanied by a straight lance- 
thrust meeting and, in the same second, opposing the 
belly out-lunging and parry, and ensuring thereby 
closer connection. When later, the man decideth upon 
withdrawal she close-clingeth upon him until, enjoying 
the ecstatic moment, he verseth the life-bearing liquid 
and reposeth the surcharge of his voluptuous nature 
in her womb. Then is it beautiful, at this supreme 
moment that the fair one exhibit her amorous arts 
and love's joy-heavings, because that is it which 
magnetiseth the lifeladen water from the body's heights 
and the brain's depths and from the marrow of the 
bones, as hath been chaunted: 

u To slay th'opposing foe is the best thing of the best, 
As 'tis, mounted on swift courser's back, firm in the seat to rest, 
In the morning-tide of every day the loved one's face to see,' 
Or with visit from long-absent friend without warning to be blest. * 


Quoth Al-Harith-bin-Kindah : u There are four things 
that emaciate the body, these are:— To go into the 
bath when the stomach ] ) is in an empty state ; and 

') Mohammad is reported to have said : ■ The stomach is 
the house of disease, and diet is the head of healing; for the 
origin of all sickness is indigestion, that is to say, corruption 
of the meat." 




to visit it also, when one has taken his bellyful; To 
eat old meat reserved ; And to have carnal connection 
with an old woman 1 )." 

It so befell that, when the before-mentioned Qu'ranist 
was at death-grips, they asked him in the last 
moments : " Command us a commandment and we will 
hold on to it nor go away therefrom after thy departure. " 

Said he thereat to them : 11 Do not take to wife 
any except a young demoiselle ; neither partake ye of 
fruits except in the days of their ripeness; let no 
one of you be treated by medicine unless his body 
be able to withstand the wear-and-tear of medicine- 
taking; and upon ye be care and practice of stomach- 
purging, for the stomach is the city of bile, which 
wipeth man off from the earth and causeth him to 

When any of you hath taken the mid-day meal 
let him sleep thereupon a little, but, after the evening's 
repast a gentle walk should be observed, if only of 
forty steps. Do not draw nigh to a woman with 
carnal intent unless thy stomach be light ; touch then 
often thy partner's breasts to ensure greater love- 
delight, and when thou shalt have risen up from 
coition's task, turn over on to thy right side for the 
repose of the members and the circulation of the 
blood in the body ; do not commence copulating anew 
without purification, because this rule's neglect bringeth 

*) The Imam Ali added: "Avoid copulation on a plethora 
of blood and lying with an ailing woman; for she will weaken 
thy strength and infect thy frame with sickness; and an old 
woman is deadly poison." 



upon the transgressor Elephantiasis 1 ), and madness ; 
nor do thou wash thy member with cold water until 
it shall have cooled down somewhat, neither rub 
it with thy hand, for this produceth inflamma- 
tion/ 2 ) 


Recounted likewise is it of another Shaykh, Ali 
ibn Abi Talib 3 ) (May Allah be gracious to him)— 
that he said : u There are four things which give life- 
time increase, and work thereby man's peace: — 
Marriage with Virgins: washing with Warm water; 
sleeping on the Left side; and apple-eating at the 
night's close." 

And said Julinus, the Philosopher 4 ), " There are 
three Minor maladies that ward off three Greater;— a 

l ) Webster's Diet gives this as : "A disease of the skin, in 
which it becomes enormously thickened, and is rough, hard, 
and fissured like an elephant's hide." See also Ethnology of 
the Sixth Sense (Paris, 1899) by Dr. Jacobus, and " Recherches 
historiques sur les Maladies de Venus dans VAntiquite et le 
Moyen Age, (par P.-L. Jacob, bibliophile), for many other 
interesting details. 

a ) Does he allude here also to Onanism, or self-masturbation? 

3 ) A ' Companion ' of the Prophet. He was despatched from 
Al-Medinah to Meccah by Mahommad to promulgate the 
Koranic chap of ■ The Ant," and meeting the assembly at 
AFAkabah he also acquainted them with four things: 1. No 
Infidel may approach the Meccah temple ; 2. naked men must 
no longer circuit the Ka'abah; 3. only Moslems enter Paradise, 
and; 4. public faith must be kept. 

4 ) i. e. Galen, a physician of Asia Minor in the second 
Christian century, much affected to the use of drugs. 



cold beateth back the pleurisy ;— boils guard against 
the pest; and opthalmia saves from total blind- 
ness. " 

While Aflatun *), another Philosopher, said: "Love 
is a natural force engendered by the suggestive 
promptings of Nature, and consisteth of magnified 
dissolvable phantoms which aggrandize the natural 
character according to the malady's gravity, making of 
the Courageous a coward, and the Coward courageous ; 
clothing every man with a character contrary to his 
nature, until to the spiritual sickness there is added 
passionate folly, and these conduct their possessor to 
a graver malady for which exist no remedies." 

And saith Aristalis 2 ), when dwelling on philosophy : 
8 Passion blindeth the Lover to the faultful drawbacks 
of the Beloved, which correspondeth with the pronoun- 
cement of the Prophet — whom Allah bless and advance 
in rank— Thy love of anything blindeth thee, and 
maketh thy ear deaf to its bad quality." The poet 
too, did but follow in the same strain when he sang : 

"Of all thy love's defects thou dost not see a sign. 
Nay ! none at all ! since all thy view thou dost thyself confine. 
Whereas Displeasure's eye doth all faults manifest, 
The gaze of blind Contentment can nothing there define." 

l ) For Plato. Because our Arab author quotes the 'broad- 
shouldered' philosopher's name, it must not be imagined that 
he countenanced what is known as 'platonic love', i. e. love 
without any mixture of the physical. 

a ) i. e. Aristotle whose Ethics and Physics were early familiar, 
by means of translations, to the cultured scholars of Egypt 
and Damascus. 



Ali Ibn Sin'a *) hath said that : 8 Passion is a 
fantastic, devil-suggesting malady, close akin to melan- 
choly, wherein the Stricken draweth upon himself the 
domination of his own thought as to the preferable- 
ness of certain fancies and good qualities mind- 
created. " 

And said Asma'i 2 ) 8 I asked a Bedouin woman, 
1 What is love?' answered she, 'By God!' It hath 
more power in it than there seemeth, and from his 
observation surely is it hid who seeketh. In the 
breasts of men is it it buried as wood in the fire; 
rub, and up-springeth it brightening higher; neglect 
it only, and knowledge of its whereabouts 'twere 
vain to enquire." 

Others have declared: * Of Madness there are various 
kinds, the Love-passion being but a sub-division of 
one of the categories into which madnesses are classed 

*) The famous Avicenna, whom the Hebrews called Aben 
Sina. The early European Arabists, who seemed to have 
learned Arabic through Hebrew, borrowed their corruption, 
and it long kept its place in Southern Europe. For the life 
of this remarkable scholar see Louis Figuier's " Vies des Savants 
ittustres du moyen age* (Paris, 1867); Born 980 of Persian 
parents, he lived for 57 years a life of adventure, in which 
love of women strangely jostled the scholar's hunger after 

2 ) Abu Sa'id Abd al-Malik bin Kurayb, surnamed Al-Asma'i 
from his grandfather, flor. A. H. 122- 306 (=739—830) and 
wrote amongst a host of compositions the well-known Romance 
of Antar. See in D'Herbelot the right royal directions given 
to him by Harun al-Rashid, commencing. a Ne m'enseignez 
jamais en public, et ne vous empressez pas trop de me donner 
des avis en particulier." 



and fall *. Strongly dwelt he upon this point who 
sang : 

"Have you gone", queried they, "stark 

Mad through love's taunting?" 
"Love's passion," said I, "is a far greater thing 
Than lies within reach of madman's fling. 
For, while Life lasts, to the lover true 

Can Time for his curing no love-relief bring ; 
But setteth Folly of mere madman 
Never 'pon him lasting sting". 


Abu-l-Leys *) gave it forth— may Allah the All- 
great show him compassion— "Who sitteth down with 
the Rich, God wil increase in his heart the rage of 
fashion and the restlessness of the Age, and the lust 
after them. 

Who frequenteth the company of the Poor will 
attain unto contentment of life, and give thanks to 
his Lord for the part to him allotted out; 

Who walketh with the World in its rut-and-furrow 
usages, upon him will God lay hatred and haughti- 
ness ; 

Who companieth overmuch with Women, God will 
deepen his ignorance and intensify his desires; 

Who his stay prolongeth with the Young, in love 
of play and pleasantry will go on; 

Who dwelleth long with the Debauched, in crime- 
audacity advanceth, and deferreth the date of the 
repentance day; 

') i. e., Father of the Lion. 




Who seeketh the society of Scholars, shall be sati- 
ated with knowledge and sobriety. 


One day a man came to 'Amr Ibn al 'Aas *) and 
to him said:— "Describe to me the people of the 
various Cities;" replied he: "The Syrians are the most 
obedient to those created with power and authority, 
and towards their Creator most rebellious; the Egyp- 
tians, to those who overthrow and subdue them, are 
the most slavish; the folk of the Hijaz are, of all, 
the most ready for revolution ; those of Irak the most 
searching of men after knowledge and the farthest 
removed from attaining it 2 ). 

') One of the greatest captains that the first Musulmans ever 
had, his conquests including Egypt, Nubia and a great part 
of the Libyan. Reputed as the cleverest and most adroit of 
the Arabs, he was chosen by the first Mu'awiyyah as arbitrator 
in his quarrel with AH for the Khalifate. His intermediation 
succeeded and Mu'awiyyeh was proclaimed the First of the 
Ommiadian Khalifs. He died about 65 (A. H.) at Mecca. His 
son too, has made his own name for ever famous by the com- 
pilation of the Ahadith, or sayings of the Prophet from whom 
he first obtained permission to write them down as they fell 
from his lips. These a sayings " form a very important monu- 
ment of Musulman Tradition. For further information see 
Al-Fakhri's History and D'Herbelot's Bibliotheque Orientale. 

8 ) The trueness of these definitions is striking, especially as 
regards the Egyptians, who fought tenaciously against Napoleon, 
but slavishly knuckled under when once their overthrow was 
assured. The profession of Islam by the great diplomatist 
counted, of course, for much in this change of front. 



Quoth 1 ) Generosity:— " I shall fare me forth to 
Syria"; said the sharp-cutting Sabre, "and I will go 
with thee"; "As for me", spake Riches, "I wend my 
way to Egypt;" said Humility, "and I will be thy 
companion" ; Sobriety declared, "my home lieth towards 
the Hijaz;" "and mine also," chimed in the soft voice 
of Patience. 

Science, in proud tones proclaimed : — " My path lies 
across to Irak;" "and with thee there will I abide 
also/ added Intelligence. "With none of you will I 
go," hurled in the rasping accents of Badness of 
Character, "but my own way make towards Morocco" 2 ) 
"and thitherwards will I wend in thy company;" 
eager Avarice loud broke in. 


When Harith, a renowned physician of the Arabs, 
was asked by Kisra Anushirwan 3 ) which was the 

') This epigram (Arabic, "nukta") is given to rest the 
reader's attention and change the subject. Those who know 
Arabia will not fail to notice that the remarks are true, even 
at this distance of time. 

2 ) Arabic ' Al-Gharb\ derivative "Maghrib" i. e. the Land 
of the Setting sun, from which we get the word Mauritania, 
Morocco, this transmogrification occurring through the letter 
"Ghayn", generally unpronounceable by Europeans as also by 
the modern Cairenes. For character of the Moroccans by a 
modern traveller, see Leared's (Arth. M. D.) u Morocco and the 
Moors* (pp. 222—224) Lond. 1876. Leared was Burton's friend. 

s ) This beautiful name stands for the Persian " Anushin- 
raivan*— Sweet of Soul; and the glorious title of this con- 
temporary of Mohammad is " Al Malik al Adil "— the Just 



best of womankind, he answered: — "She who pos- 
sesses the moulded form of a Medinah girl, with 
height above the ordinary, a large forehead and firm 
nostrils, and skin of unique whiteness, with transparent- 
pure cheeks of perfect form, ornamented by eyelashes 
overarching and meeting together across a nose of 
pride like lovers stealing a kiss; underneath should 
gleam a well-formed range of pearl-white teeth 
flashing with smiles: her buttocks should be large 
and round, her shoulders broad and well-thrown 
back; the whole poised upon tiny feet which in 
suppleness and softness of allurement should betray, 
the grace the Garden-Houris show for ever and for 
aye x ). 

And as to the various kinds of women, those of 
the Greeks are the cleanest in that which appertaineth 
to their vulvas, and most of them possess broad 
bottoms well-adapted to the sitting posture, and 
favourable for coition ; the women of Andalusia are 
the most beautiful of face, and their smell is the 
best ; the women of India, and Scinde and of 

King. Kisra, the Chosroe per excellentiam, is also applied to 
the godly Guebre of whom every Eastern dictionary gives 
details. Burton, (Nights Vol. V. 87). 

*) Arabic : — u Zat iriitafwa-leen Tca-innaha min al-Hur al-Een*. 
Cf. Kuran, Suratu-l-Waqi'ah (lvl), 12-39:— "and theirs shall 
be the Houris with large dark eyes, like pearls hidden in 
their shells, in recompense for their labours past. . . on lofty 
couches and of a rare creation have we made the Houris, and 
we have made them ever virgins, dear to their spouses and 
of equal age, for the people of the right hand. " 

a ) At that time the province of Sind was known as a separate 
kingdom. Sind, so-called from Sindhu, the Indus (in Pers. 



Sicily are the most reprehensible in their conditions, 
the ugliest of feature, the dirtiest in what concerneth 
their vulvas and the most debased in intelligence ; the 
daughters of Zanzibar ] ) and Abyssinia are by nature 

Sindab), is the general name of the riverine valley: in early 
days it was a great station of the so-called Aryan race, as 
they were migrating eastward into India Proper, and it contains 
many Holy Places dating from the era of the Puranas. (See 
Burton's u Sind Bevisited " vol. I. chap. VIII. Also Taylor's 
" Origin of the Aryans). 

') Arab. " Zanj " of Persian zang-bar— (Black-land), our 
Zanzibar. See Burton's "Zanzibar". 

I have not been able to control the statement as to the 
u obedience " and " sweet-smellingness " of the Zanzibar * belles " ; 
but, I think the following notelet from Burton's tt Nights 1 ' 
(vol. I. p. 6) cannot fail to be interesting in this connection. 

•Debauched women", he says, "prefer negroes on account 
of the size of their parts. I measured one man in Somali-land 
who, when quiescent, numbered nearly six inches. This is a 
characteristic of the negro race and of African animals; e. g. 
the horse; whereas the pure Arab, man and beast, is below 
the average of Europe; one of the best proofs by the by, that 
the Egyptian is not an Asiatic, but a negro partially white- 
washed. Moreover, these imposing parts do not increase pro- 
portionally during erection; consequently, the " deed of kind " 
takes a much longer time and adds greatly to the woman's 
enjoyment. In my time no honest Hindi Moslem would take 
his women-folk to Zanzibar on account of the huge attrac- 
tions and enormous temptations there and thereby offered to 
them. " 

With regard to * Imsak, or retention of semen, and pro- 
longation of pleasure", this is a point that Burton has touched 
upon further in " Nights", (vol. V. pp. 76-77), in a footnote 
where he says it is a practice much cultivated by Moslems. 
Yet Eastern books on medicine consist mostly of two parts; 
the first of general prescriptions, and the second of aphrodisiacs 



more sweet-smelling than the rest and the most 
obedient ; the women of Baghdad and Babylonia are the 
greatest drawers-down ') of men's voluptuousness in 

especially those qui prolongent le plaisir as did the Gaul by 
thinking of sa pauvre mire. 

The Ananga-Ranga by the Reverend Koka Pandit gives a 
host of recipes which are used either externally or internally, 
to hasten the paroxysm of the woman and delay the orgasm 
of the man. Some of these are curious in the extreme. I 
heard of a Hindi who made a candle of frogs' fat and fibre 
warranted to retain the seed till it burned out; it failed 
notably because, relying upon it, he worked too vigorously. 
The essence of the "retaining art" is to avoid over-tension 
of the muscles and to pre-occupy the brain, hence in coition 
Hindus will drink sherbet, chew betel-nut and even smoke. 
Europeans ignoring the science and practice, are contemptuously 
compared with village-cocks by Hindu women, who cannot be 
satisfied, such is their natural coldness, increased doubtless 
by vegetable diet and unuse of stimulants, with less than 
twenty minutes. Hence too, while thousands of Europeans 
have cohabited for years with and have had families by 
'•native women;" they are never loved by them:— at least I 
never heard of a case. " 

*) Arab. ' Ajlab shahwatan lir-rijal ", ■ alluding to a peculiarity 
highly-prized", says Burton, by the Egyptians {"Nights 71 , vol. 
IV, p. 227). where he refers to the power possessed by some 
women of 'clasping the member" by which all the semen 
is drawn or sucked out of it; i. e. u The use of the constrictor 
vaginal muscles, the sphincter for which Abyssinian women 
are famous. The ■ Kabbazah "—(holder, from kabaz, to arrest) 
as she is called, can sit astraddle upon a man and can provoke 
the venereal orgasm, not by wriggling and moving, but by 
tightening and loosing the male member with the muscles of 
her privities; milking it as it were. Consequently the casse- 
n&isette costs treble the money of other concubines " (Ananga- 
Ranga, p. 127). 



the love-act above any other women in the world, 
while the Syrian women are towards men the unkindest. 
The women of the Bedouins, and of Persia, are the 
most charming in respect of their secret conditions, 
and their children the most intelligent; for eloquence 
they are unrivalled, and in Sociability outshine all 
the rest; their faithfulness is known. 

The Kenniyan ') and Nubian women are the hottest 
of slit, the largest-buttocked, the softest of body, and 
the most passionate for copulation, of any known. 
And for Turkish women, they are the uncleanest in 
their private parts, the most rapid in child-producing, 
the worst of tempers, the most rancorous in disposition, 
and the least gifted with brains. 

The women of Busra 2 ) are, in the love that women 
bear to men, the most intense; the ladies of Aleppo 
very powerful in body, and between the legs the most 
solidly-constructed; the daughters of Egypt 3 ) are in 

') Kenneh, the modern capital of Thebaid about thirty miles 
below the site of ancient Thebes. Used to buy dates and 
coffee from Mecca. 

Vide Pickerings " Races of Man \ p. 211-212. (Bohn's edit.) 

The data here given would probably be founded on the 
practical experience of Traders. 

2 ) Or Bassorah. 

3 ) More especially the Cairene woman whose wiliness and 
perfect abandonment when once "set agoing" is common tradi- 
tion. See Artin Pasha's little book of * Contes populates de 
la vallee du Nil*. (Paris, Maisonneuve, 1895.) 

In the " Tale of the Jewish Doctor", {Nights, vol. 1, 298-299), 
it is stated that a woman "had learnt wantonness and un- 
graciousness from the people of Cairo. " Burton (in loco) says: 
"This is no unmerited scandal. The Cairenes, especially the 



speech seductive, in character refined, and as to the 
craft of dissoluteness thej exceed in it; this many 
histories show; while in Upper Egypt, their sisters 
are the most pleasureable to lie with and to mount. 
Of all the women in the world, it is reported that 
the beautiful daughters of Lower Egypt possess the 
greatest coyntes; and the peasant women that adorn 
the borders of the Nile are the strongest in the desire 
for a large-sized prizzle. 


Among the children of Israel, one of the Kazis had 
a wife of surpassing beauty, constant in fasting and 

feminine half (for reasons elsewhere given, see Excursus I, on 
* Fierceness of woman's desire ") have always been held ex- 
ceedingly debauched. Even the modest Lane gives a " shocking " 
story of a woman enjoying her lover under the nose of her 
husband, and confining the latter in a madhouse (See u Modern 
Egyptians). With civilization, which objects to the good old 
remedy, the sword, they become worse: and the Kazi's court 
is crowded with would-be divorcees. Under English rule the 
evil has reached its acme because it goes unpunished: in the 
avenues of the new Isma'iliah Quarter, inhabited by Europeans, 
women, even young women, will threaten to expose their 
persons unless they receive " bakhsbeesh. " It was the same 
in Sind when husbands were assured that they would be 
hanged for cutting down adulterous wives: at once after its 
conquest the women broke loose; and in 1843-50, if a young 
officer sent to the bazar for a girl, hall-a-dozen would troop 
to his quarters. Indeed, more than once the professional 
prostitutes threatened to memorialise Sir Charles Napier, because 
the 11 modest women, " the " ladies, " were taking the bread 
out of their mouths. 

*) This story and the following one occur in the "Nights* 



abounding in patience and long-suffering ; and he being 
minden to make the pilgrimage to Jerusalem, appointed 
his own brother Kazi in his stead during his absence, 
and commmended his wife to his charge. 

Now this brother had heard of her beauty and 
loveliness, and had taken a fancy to her. So no 
sooner was his brother gone, than he went to her 
and sought her love favours ; but she denied him and 
\ held fast to her chastity. The more she repelled 
him, the more he pressed his suit upon her; till 
despairing of her, and fearing lest she should acquaint 
his brother with his misconduct whenas he should 
return, he suborned false witnesses to testify against 
her of adultery ; and cited her and carried her before 
the king of the time, who judged her to be stoned. 
So they dug a pit, and seating her therein stoned 
her, till she was covered with stones, and the man 
said : u Be this hole her grave ? " 

But when it was dark a passer-by, making for a 
neighbouring hamlet, pulling her out of the pit, 
carried her home to his wife, whom he bade dress 
her wounds. The peasant woman tended her till she 
recovered and presently gave her her child to nurse; 
and she used to lodge with the child in another house 
by night. Now a certain thief saw her, and lusted 

of the MacNaghten Arabic edition. It was Englished therefore 
by Burton, who enjoyed the advantage, moreover, of recourse 
to M S.S. more various than those at my command. Doubt- 
ful of my own powers to excel, or even match, work that this 
master of the art of Arabic translation had executed already, 
I consider I owe no apologies to the reader for giving him 
Burton's version instead of my own. (" Bohemian. 7 ') 



after her. So he sent to her seeking her love-favour, 
but she denied herself to him ; wherefore he resolved 
to slay her, and making his way into her lodging by 
night (and she sleeping), thought to strike her with 
a knife; but it smote the little one and killed it 

') The amorous exploits of brigands and highwaymen with 
ladies is no novelty. In Europe, as in the East, instances 
used to be quite frequent, and still are, if we may believe 
certain half-stifled reports. In a lane in lone Sussex, not long 
ago, an English officer was driving with his wife, when a 
party of London "rowdies" coming in the opposite direction, 
having made some insolent remark, an altercation ensued, with 
the result that the military man was tt lugged out " of his 
trap, bound to a tree, and his dame violated by these sporting 
" gentlemen " before his eyes. The matter we are told was 
hushed up for imperative family reasons. Sometimes the 
ardent mount of strange men comes as a welcome surprise to 
the wife, as witness the following Turkish story. 

An adventure with thieves. One night, some thieves in 
search of booty, broke noiselessly into a house. They rum- 
maged in every direction and found nothing but a woman, 
her husband, and a sheep. The house contained nothing 
else; — all the rooms were empty. Disappointed in their hopes 
of booty, they were very dissatisfied with the result of their 
expedition, and held a consultation. 

* If you will take my advice,* said one of them, "we may 
get some good out of our adventure. To begin with we will 
kill the man, then cut the throat of the sheep, roast it, and 
of the skin we will make a leather bottle to hold our drink. 
We will remain till the morning, and eat and drink, and we 
can all amuse ourselves in turn with the woman. Thus we 
shall enjoy all the pleasures at once. 

All applauded this proposal. The husband and wife, who,— 
suspecting nothing — had been sleeping peaceably, awoke during 
this conversation. 

■ Did you hear what was said?" the husband asked the wife. 



Now when lie knew his misdeed, fear overtook him 
and he went forth the house, and Allah preserved 
from him her chastity. But as she awoke in the 
morning, she found her child by her side with throat 
cut; and presently the mother came and seeing her 
boy dead, said to the nurse : " Twas thou didst 
murther him." Therewith she beat her grievous, and 
purposed to put her to death; but her husband 
interposed and delivered the woman, saying: "By 
Allah, thou shalt not do this in this wise." So the 
woman, who had somewhat of money with her, fled 
forth for her life, knowing not whither she should wend. 

Presently she came to a village, where she saw a 
crowd of people about a man crucified to a tree-stump, 
but still in the chains of life : 8 What hath he done? " 
she asked, and they answered : u He hath committed 
a crime, which nothing can expiate but death or the 
payment of such a fine by way of alms. So she 
said to them : u Take the money and let him go ; " 
and they did so. He repented at her hands and 
vowed to serve her, for the love of Almighty Allah, 
till death should release him. 

"Yes," she replied, "but all we can do is to patiently 
abide events." 

"That is all very well for you," said the husband, "but 
patience is not quite so easy for me and the sheep." 

The thieves, who had heard the conversation, burst out 
laughing and went away. 

The conduct of the woman shows clearly, that however many 
years she may have been married, when danger comes, to 
save herself she will consent to the death of her husband. 
Place no confidence therefore in the sex. Hence comes the 
proverb; "Trust not in woman; lean not on the water." 



Then he built her a cell and lodged her therein: 
after which he betook himself to wood-cutting and 
brought her daily her bread. 

As for her, she was constant in worship, so that there 
came no sick man or demoniac to her, but she prayed 
for him and he was straightway healed ; and it befell by 
decree of the Almighty that he sent down upon her 
husband's brother (the same that had caused her to be 
stoned), a cancer in the face, and smote the villager's 
wife (the same who had beaten her) with leprosy, and 
afflicted the thief (the same who had murdered the 
child) with palsy. Now when the Kazi returned from 
his pilgrimage, he asked his brother of his wife, and 
he told him that she was dead, whereat he mourned 
sore and accounted her with her Maker. After awhile, 
very many folk heard of the pious recluse and flocked 
to her cell from all parts of the length and breadth 
of the earth, whereupon said the Kazi to his brother : 
"0 my brother wilt thou not seek out yonder pious 
woman? Haply Allah shall decree thee healing at 
her hands ! " and he replied : "0 my brother carry me 
to her." Moreover, the husband of the leprous woman 
heard of the pious devotee, and carried his wife to 
her, as did also the people of the paralytic thief; 
and they all met at the door of the hermitage. 
Now she had a place wherefrom she could look 
out upon those who came to her without their 
seeing her; and they waited till her servant came, 
when they begged admittance and obtained permission. 

Presently she saw them all and recognized them; 
so she veiled and cloaked face and body, and went 
out and stood in the door, looking at her husband 



and his brother and the thief and the peasant woman ; 
but they could not recognize her. 

Then said she to them, u Oh folk, ye shall not be 
relieved of what is with you till you confess your 
sins; for when the creature confesseth his sins the 
Creator relenteth toward him and granteth him that 
wherefore he resorteth to Him." Quoth the Kazi to 
his brother, "0 my brother, repent to Allah and 
persist not in thy frowardness, for it will be more 
helpful to thy relief. w And the tongue of the case 
spake this speech: 

This day oppressor and oppressed meet, 

And Allah sheweth secrets we secrete : 

This is a place where sinners low are brought ; 

And Allah raiseth saint to highest seat. 

Our Lord and Master shows the truth right clear, 

Though sinner froward be or own defeat : 

Alas *) for those who rouse the Lord, 

As though of Allah's wrath they nothing weet. 

0 whoso seekest honours, know they are 

From Allah, and His fear with love entreat. 

Then quoth the brother, ■ Now I will tell the 
truth: I did thus and thus with thy wife;" and he 
confessed the whole matter, adding, 8 And this is my 
offence. 9 

Quoth the leprous woman, u As for me, I had a 
woman with me, and imputed to her that of which I 
knew her to be guiltless, and beat her grievously; 
and this is my offence." And quoth the paralytic, 

*) Arab. *Wayha v , not so strong as "Woe to", etc... Al- 
Hariri often uses it as a formula of affectionate remonstrance. 



8 And I went into a woman to kill her, after I had 
tempted her to commit adultery and she refused; and 
I slew a child that lay on her side; and this is my 
offence." Then said the pious woman, a O my God, 
even as thou hast made them feel the misery of revolt, 
so show them now the excellence of submission, for 
Thou over all things art Omnipotent!" 

And Allah (to whom belong Majesty and Might!) 
made them whole. Then the Kazi fell to looking on 
her and considering her straightly, till she asked him 
why he looked so hard, and he said, tt I had a wife 
and were she not dead, I had said thou art she?" 

Hereupon, she made herself known to him and 
both began praising Allah (to whom belong Majesty 
and Might) for that which he had vouchsafed them 
of the reunion of their loves ; but the brother and 
the thief and the villager's wife joined in imploring 
her forgiveness. 

So she forgave them one and all, and they wor- 
shipped Allah in that place and rendered her due 
service, till Death parted them. And one of them, 
Sayyids ] ), hath, related this tale of 2 ). 

1 ) As a rule (much disputed) the Sayyid is a descendant 
from Mohammed through his grand child Hasan, and is a man 
of the pen ; whereas Sharif derives from Husayn and is a man 
of the sword. The Najib-Altaraf is the son of a common 
Moslemah by a Sayyid, as opposed to the K Najib-Altarafayn", 
when Loth parents are of Apostolic blood. The distinction is 
not noticed in Lane's Modern Egyptians. The sharif is a 
fanatic and often a dangerous one, as I have instanced in 
Pilgrimage III, 132. 

a ) In the " Nights" there are two other Stories sandwiched 
in between the above and the one here following, but, as these 




It is related that a Tailor was sitting in his shop 
facing a tall house tenanted by a Ytizbashi, and this 
man had a wife who was unique for beauty and 
loveliness. Now one of the days as she looked out 
at the latticed window, the Snip espied her, and was 
distraught by her comeliness and seemlihead. So he 
became engrossed by love of her, and remained all 
day a-gazing at the casement, disturbed and perturbed, 
and as often as she approached the window and 
peered out therefrom, he would stare at her, and say 
to her, "0 my lady, and 0 core of my heart, good 
morning to thee, and do thou have mercy upon one sore 
affected by his affection to thee ; one whose eyes sleep 
not by night for thy fair sake." "This pimp be Jinn- 
mad!" quoth the Captain's wife "and as often as I 
look out at the window he dareth bespeak me : haply 
the folk shall say: — Indeed she must needs be his 
mistress." But the tailor persevered in this proceed- 
ing for a while of days, until the lady was offended 
thereby, and said in her mind, "Wallahi, there is no 
help but that I devise for him a device which shall 
make unlawful to him this his staring and casting 
sheep's eyes at my casement; nay more, I will work 
for ousting him from his shop." So one day of the 

are not given in any M.S.S. I have seen of " The Booh of 
Exposition I naturally refrain from swelling out the present 
work beyond its limits by unwarrantably quoting them. 

l ) Scott (VI. 386) "The Cauzee's story: ■ Gauttier (VI. 406) 
does not translate it. 



days when the Yuzbashi went from home, his wife 
arose and adorned and beautified herself, and donning 
the best of what dresses and decorations she had, 
despatched one of her slave-girls to the Tailor, instruct- 
ing her to say to him: — "My lady salameth to thee 
and biddeth thee come and drink coffee with her." 
The handmaiden went to his shop and delivered the 
message ; and he, when hearing these words, *) waxed 
bewildered of wits and rose up quivering in his 
clothes ;— But indeed he recked not aught of the wiles 
of woman-kind. So after padlocking his shop he 
went with her to the house and walked upstairs, 
where he was met by the lady, with a face like the 
rondure of the moon, and she greeted him right mer- 
rily, and taking him by the hand led him to a well- 
mattressed Divan, and bade her slave-girl serve him 
with coffee, and as he drank it she sat facing him. 
Presently the twain fell to conversing, she and he; 
and she soothed him with sweet speech, whilst he 
went clean out of his mind for the excess of her 
beauty and loveliness. This lasted until near midday, 
when she bade serve the dinner-trays, and took seat 
in front of him, and he began picking up morsels 2 ) 
designed for his lips and teeth, but in lieu thereof 
thrust them into his eye. She laughed at him, but 
hardly had he swallowed the second mouthful and 
the third when behold, the door was knocked, where- 

») In the text the message is delivered verbatim: this 
iteration is well fitted for oral work, with its changes of tone 
and play of face, and varied " gag., " but it is most annoying 
for the more critical reader. 

2 ) Arab. " Lukmah a balled mouthful: vols. I. 261, VII. 367. 



upon, she looked out from the casement and cried, "Oh 
my honour! this is my husband." Hereat the man's 
hands and knees began to quake, and he said to her, 
"Whither shall I wend ? n Said she, "Go into this closet," 
and forthright she thrust him into a cabinet, and shot the 
bolt upon him, and taking the key she tore out one of 
its teeth ') and put in her pocket. After this she 
went down and opened the door to her husband, who 
walked upstairs, and finding the dinner trays bespread, 
asked her, "What it this?" She answered, "I and 
my lover have been dining together. " * And what 
may be thy lover?" "Here he is 2 .") " Where may 
he be?" to which she replied, 8 He is inside this 
closet". Now as soon as the Tailor heard her say 
this he piddled in his bag-breeches and befouled him- 
self, and he was in a filthy state with shite and piss 3 ). 

1 ) The " Miftah " (prop. tf Miftah ") or key used throughout 
the Moslem East is a bit of wood, 7 — 14 inches long, and 
provided with 4 — 10 small iron pins which correspond with 
an equal number of holes in the " Dabbah " or wooden bolt. 
If one of these teeth be withdrawn the lock will not open. 
Lane (M.E. Introduction) has a sketch of the * miftah " and 
" Dabbah." 

2 ) In text "Ayoh" which is here, I hold, a corruption of 
"I (or Ayy) hu — "yes indeed he." I take "aywah" (as I 
would read the word) to be a different spelling for * aywa " = 
eyes indeed, which according to Spitta Bey, Gr. p. 168 is a 
contraction of u Ay \I) wa'llahi," yes by Allah, "What? thy 
lover?" asks the husband, and she emphatically affirms the 
fact, to frighten the concealed tailor. 

3 ) In the Arab. " Al-Ashkhakh," plur. of " Shakhkh " and 
literally "the stales," meaning either dejection. (I read: " bi- 
'1-Shakhakh," the usual modern word for urine. " 'Allaya Shak- 
hakh " is: I want to make water. See Dozy. Suppl. s. v. 




Hereupon the Captain asked, * And where's the 
key?" and she answered, "Here it is with me." 1 ) 
"Bring it out", said he, so she pulled it from her 
pocket and handed it to him. The Captain took the 
key from his spouse and applying it to the wooden 
bolt of the cabinet rattled it to and fro 2 ) but it 
would not open, so the wife came up to him and 
cried, " Allah upon thee, 0 my lord, what wilt thou 
do with my playmate?" Said he, "I will slay him ; " 
and said she, 8 No, 'tis my opinion that thou hadst 
better pinion him, and bind him as if crucified to the 
pillar in the court floor, and then smite him with thy 
sword upon the neck, and cut off his head, for I, during 
my born days, never saw a criminal put to death, 
and now 'tis my desire to see one done to die." 
u Sooth is thy speech, tf quoth he : so he took the key 
and fitting it into the wooden bolt, would have drawn 
it back, but it could not move because a tooth had 
been drawn therefrom, and the while he was rattling 
at the bolt, his wife said to him, * 0 my lord, 'tis 
my desire that thou lop off his feet until he shall 
become marked by his maims 3 ), and after do thou 
smite his neck. " "A sensible speech, n cried the 
husband, and during the whole time her mate was 
striving to pull the bolt, she kept saying to him, 
" Do this and do that with the fellow," and he ceased 

') In text " Ahu ma'i "-pure Fellah speech. 

a ) In the Arab. * laklaka-ha "-an onomatopoeia. 

s ) In text "Ila an yasir Karmu-hu." The Karm originally 
means cutting a slip of skin from the camel's nose by way of 
mark, in lieu of the normal branding. 



not saying to her, ■ Tis well." All this and the 
Tailor sat hearkening to their words and melting in 
his skin, but at last the wife burst out laughing 
until she fell upon her back, and her husband asked 
her, "Whereat this merriment ?" Answered she, "I 
make mock of thee for that thou art wanting in wit 
and wisdom." Quoth he, "Wherefore?" and quoth 
she, * 0 my lord, had I a lover and had he been 
with me should I have told aught of him to thee? 
Nay, I said in my mind :— Do such with the Captain, 
and let's see whether he will believe or disbelieve. 
Now when I spake thou didst credit me, and it became 
apparent to me that art wanting in wit." Cried he 
to her, * Allah disappoint thee. Dost thou make jibe 
and jape of me? I also said in my thoughts: — How 
can a man be with her and she speak of him in the 
face of me?" So he arose and took seat with her, 
the twain close together, at the dinner tray and she 
fell to morselling him and he to morselling her, and 
they laughed and ate until they had their sufficiency 
aud were filled; then they washed their hands and drank 
coffee. After this they were cheered and they toyed 
together and played the two-backed beast until their 
pleasure was fulfilled and this was about mid-afternoon— 
the Yuzbashi fell to toying with his wife, and thrusting 
and foining at her cleft l , her solution of continuity, 
and she wriggled to and fro to him, and bucked up 
and down, after which he tumbled her and both were 

') In text " Yazghas-ha," the verb being probably a clerical 
error for ■ Yazaghzagh," from " Zaghzagha he opened a 
skin bag. 



in gloria 2 ). This lasted until near mid-afternoon when 
he arose and went forth to the Hammara. But as 
soon as he left the house she opened the cabinet and 
brought out the Tailor, saying, a Hast thou seen what 

a ) This is the far-famed balcony-scene in tt Fanny " (of 
Ernest Feydeau translated into English and printed by Vize- 
telly and Co.) that phenomenal specimen of morbid and un- 
masculine French (or rather Parisian) sentiment, which contrasts 
so powerfully with the healthy and manly tone of The Nights. 
Here also the story conveys a moral lesson and, contrary to 
custom, the husband has the best of the affair. To prove that 
my judgment is not too severe, let me quote the following 
passages from a well-known and popular French novelist, 
translated by an English litterateur, and published by a 
respectable London firm. 

In "A Ladies' Man:" by Guy de Maupassant, we read: — . 

Page 62. u And the conversation, descending from elevated 
theories concerning love, strayed into the flowery garden of 
polished black-guardism. It was the moment of clever double 
meanings, veils raised by words, as petticoats are lifted by the 
wind; tricks of language, cleverly disguised audacities; sentences 
which reveal nude images in covered phrases, which cause the 
vision of all that may not be said to flit rapidly before the 
eyes of the mind, and allow well-bred people the enjoyment 
of a kind of subtle and mysterious love, a species of impure 
mental contact, due to the simultaneous evocations of secret, 
shameful, and longed-for pleasures. 

Page 166. Georges and Madeleine amused themselves with 
watching all these couples, the woman in summer toilette and 
the man darkly outlined beside her. It was a huge flood of 
lovers flowing towards the Bois, beneath the starry and heated 
sky. No sound was heard save the dull rumble of wheels. 
They kept passing by, two by two in each vehicle, leaning 
back on the seat, clasped one against the other, lost in dreams 
of desire, quivering with the anticipation of coming caresses. 
The warm shadow seemed full of kisses. A sense of spreading 



awaiteth thee, 0 pander, 0 impure? Now, by Allah, 
an thou continue staring at the windows, or durst 
bespeak me with one single word, it shall be the 
death of thee. This time I have set thee free, but 
a second time I will work to the wasting of thy 
heart's blood." Cried he, " I will do so no more, no, 
never." Thereupon said she to her slave girl, " 0 
handmaid, open to him the door," and she did so, 
and he fared forth (and he foully bewrayed as to his 
nether garments) until he had returned to his shop. 
Now when the Emir heard the tale of the Kazi, he 

lust rendered the air heavier and more suffocating. All the 
couples intoxicated with the same idea, the same ardour, shed 
a fever about them. 

Page 187. As soon as she was alone with George, she 
clasped him in her arms, exclaiming: "Oh, my darling pretty 
boy, I love you more every day." The cab conveying them 
rocked like a ship. 

■ It is not so nice as our own room," said she. 

He answered: "Oh, no." But he was thinking of Madame 

Page 198. He kissed her neck, her eyes, her lips with 
eagerness, without her being able to avoid his furious caresses 
and whilst repulsing him, whilst shrinking from his mouth, 
she, despite herself, returned his kisses. All at once she 
ceased to struggle, and vanquished, resigned, allowed him to 
undress her. One by one he neatly and rapidly stripped off 
the different articles of clothing with the light fingers of a 
lady's maid. She had snatched her bodice from his hands to 
hide her face in it, and remained standing amidst the garments 
fallen at her feet. He seized her in his arms and bore her 
towards the couch. Then she murmured in his ear in a broken 
voice, u I swear to you, I swear to you, that I have never had 
a lover." 

And he thought " That is all the same to me." 



rejoiced thereat and said to him, " Up and gang thy 
gait ; " so the Judge went off garbed in his gaberdine 
and bonnet. Then said the house-master to his wife, 
"This be one of the four, where's Number Two?" 
Hereat she arose and opened the closet in which was 
the Gentleman, and led him out by the hand till he 
stood before her husband, who looked hard at him 
and was certified of him and recognised him as the 
Shahbandar, so he said to him, u 0 Khawajah, when 
didst thou make thee a droll?" ') but the other 
returned to him neither answer nor address and only 
bowed his brow groundwards. 


It is told of a woman who was a fornicatress 
and adulteress, and a companion of catastrophes and 
calamities, that she was married to a Kaim-makam 2 ) 
who had none of the will of mankind to womankind 
at all. Now the wife was possessed of beauty 
and loveliness, and she misliked him for that he had 
no desire to carnal copulation, and there was in the 
house a Syce-man who was dying for his love of her. 
But her husband would never quit his quarters, and 
albeit her longing was that the horse-keeper might 
possess her person and that she and he might lie 
together, this was impossible to her. She abode per- 
plexed for some sleight wherewith she might serve her 

*) In text " Ant ' amilta maskhara (for inaskharah) matah 
(for mata)," idiomatical Fellah-tongue. 

3 ) i.e. a deputy (governor, etc.); in old days the governor 
of Constantinople; in these times a lieutenant-colonel, etc. 



mate, and presently she devised a device and said to 
him, "0 my lord, verily my mother is dead and 'tis 
my wish to hie me and be present at her burial and 
receive visits of condolence for her ; and, if she have 
left aught by way of heritage, to take it and then 
fare back to thee." "Thou mayest go," said he, and 
said she, "I dread to fare abroad alone and unattended ; 
nor am I able to walk, my parent's house being 
far. Do thou cry out to the Syce that he fetch me 
hither an ass, and accompany me to the house of my 
mother, wherein I shall lie some three nights after 
the fashion of folk." Hereupon he called to the 
horse-keeper, and when he came before him, ordered 
the man to bring an ass *) and mount his mistress 
and hie with her ; and the fellow, hearing these words, 
was hugely delighted. So he did as he was bidden, 
but instead of going to the house, they twain, he and 
she, repaired to a garden, carrying with them a flask 
of wine, and disappeared for the whole day, and made 
merry and took their pleasure 2 ) until set of sun. 
Then the man brought up the ass, and mounting her 
thereon, went to his own home, where the twain passed 
the entire night sleeping in mutual embrace on each 
other's bosoms, and took their joyance and enjoyment 
until it was morning tide. Hereupon he arose and 
did with her as before, leading her to the garden, 
and the two, Syce and dame, ceased not to be after 
this fashion for three days, solacing themselves and 

') Which, as has been said, is the cab of Modern Egypt, 
like the gondola and the caique. The heroine of the tale is 
a Nilotic version of "Aurora Floyd." 

2 ) In text "Rafaka" and infra (p. 11.) "Zafaka." 



making merry and tasting of love's ease. On the fourth 
day he said to her, "Do thou return with us to the 
house of the Kaim-inakam," and said she, "No; not 
till we shall have spent together three days more 
enjoying ourselves, I and thou, and making merry 
till such time as I have had my full will of thee and 
thou thy full will of me; and leave we yon preposterous 
pimp to lie streched out, as do the dogs % enfolding 
his head between his two legs. " So the twain ceased 
not amusing themselves, and taking their joyance and 
enjoyment, until they had ended the six days, and on 
the seventh they wended their way home. They found 
the Kaim-makam sitting beside a slave who was an 
old negress; and quoth he, "You have disappeared 
for a long while!" and quoth she, "Yes, until we 
had ended with the visits of condolence, for that my 
mother was known to many of the folk. But, 0 
my lord, my parent (Allah have ruth upon her!) 
hath left and bequeathed to me an exceeding nice 
gift." "What may that be?" asked he, and answered 
she, "I will not tell thee aught thereof at this time, 
nor indeed until we remain, I and thou, in privacy 
of night, when I will describe it unto thee." 

*"Tis well," said he; after which he continued to 
address himself, u Would Heaven I knew what hath 
been left by the mother of our Harim ! " *) Now when 

*) In text "Misla '1-Kalam," which I venture to suggest 
is another clerical blunder for: "rnisla 'l-Kilab" == as the 
dogs do. 

2 ) i. e. my wife. I would observe that u Harim ■ (women) 
is the broken plur. of "Hurmah;" from Haram, the honour 
of the house, forbidden to all save her spouse. But it is also 



darkness came on, and he and she had taken seats 
together, he asked her, 8 What may be the legacy 
thy mother left?" and she answered, "0 my lord, my 
mother hath bequeathed to me her Coynte, being loath 
that it be given to other save myself, and therefore 
I have brought it along with me." Quoth he of his 
stupidity (for he was like unto a cosset) 2 ), u Oh thou, 
solace me with the sight of thy mother's Coynte." 
Hereupon she arose, and doffing all she had on her 
of dress until she was mother-naked, said to him; 
"0 my lord, I have stuck on my mother's Coynte 
hard by and in continuation of mine own cleft, and 
so the twain of them have remained each adjoining 
other between my hips." He continued, "Let me 
see it;" so she stood up before him and pointing to 
her parts, said, " This which faceth thee is my coynte 
whereof thou art owner;" after which she raised her 
backside, and bowing her head groundwards showed 
the nether end of her slit between the two swelling 
cheeks of her sit-upon, her seat of honour, crying, 
u Look thou ! this be the coynte of my mother ; but, 
0 my lord, 'tis my wish that we will it unto some 
good man and pleasant, who is faithful and true and 
not likely treason to do, for that the coynte of my 
mother must abide by me, and whoso shall intermarry 

an infinitive (whose plur. is Harima = the women of a family ; 
and in places it is still used for the women's apartment, the 
gymeceum. The latter by way of distinction I have mostly 
denoted by the good old English corruption, "Harem." 

*) In text " Misla '1-kharuf) a common phrase for an u innocent, " 
a half idiot; so our poets sing of "silly (harmless, Germ. Selig) 



therewith I also must bow down to him whilst he 
shall have his will thereof." Quoth the Kaim-makam, 
a 0 sensible words ! but we must seek and find for 
ourselves a man who shall be agreeable and trust- 
worthy ; 9 presently adding, u 0 woman, we will not 
give the coynte of thy mother in marriage to some 
stranger, lest he trouble thee and trouble me also ; 
so let us bestow this boon upon our own syce." 
Replied the wife of her craft and cursedness, u Haply, 
0 my lord, the horsekeeper will befit us not;" yet 
the while she had set her heart upon him. Rejoined 
the Kaim-makam, her husband, tf If so it be that he 
have shown thee want of respect we will surely 
relieve him his lot." But after so speaking he said 
a second time, u 'Tis better, that we give the coynte 
of thy mother to the syce;" and she retorted, "Well 
and good ! but do thou oblige him that he keep strait 
watch upon himself." Hereat the man summoned his 
servant before him, and said to him, " Hear me, 0 
syce; verily the mother of my wife to her hath 
bequeathed her coynte, and 'tis our intent to bestow 
it upon thee in lawful wedlock ; yet beware lest thou 
draw near that which is our own property." The 
horsekeeper answered, * No, 0 my lord, I never will." 
Now after they arrived at that agreement concerning 
the matter in question, whenever the wife waxed hot 
with heat of lust, she would send for the syce and 
take him and repair with him, he and she, to a place 
of privacy within the Harem, whilst her mate remained 
sitting thoroughly satisfied; and they would enjoy 
themselves to the uttermost, after which the twain 
would come forth together. And the Kaim-makam 



never ceased saying on such occasions, u Beware, 0 
Syce, lest thou poach upon that which is my property ; " 
and at such times the wife would exclaim, u By Allah ; 
0 my lord, he is a true man and a trusty." So they 
continued for a while l ) in the enjoyment of their 
lust and this was equally pleasurable to the hus- 
band and wife and the lover. Now when the Emir 
heard this tale from the Butcher, he began laughing 
until he fell upon his back and anon he said to him, 
u Wend thy ways about thine own work ; " so the 
Flesher went forth from him not knowing what he 
should do in his garb of gaberdine and bonnet. Here- 
upon the woman arose, and going to the fourth closet, 
threw it open, and summoned and led the Trader-man 
by the hand, and set him before her husband, who 
looked hard at him in his droll's dress, and recognized 
him, and was convinced that he was his neighbour. 
So he said, u Oh, Such-an-one ! Thou art our neighbour, 
and never did we suspect that thou wouldst strive to 
seduce our Harim 2 ) ; nay rather did we expect thee 

') In text this ends the tale. 

2 ) In text " Wa la huwa 'ashamna min-ka talkash'ata 
Harimi-na." " Ashama ", lit = he greeded for; and Lakasha " == 
he conversed with. There is no need to change the tt talkas " 
of the text into "talkash." u Lakasa " is one of the words 
called "zidd," i.e. with opposite meanings; it can signify u to 
incline passionately towards," or "to loath with abhorrence." 
As the noun u Laks " means u itch " the sentence might perhaps 
be translated: "that thou hadst an itching after our Harim." 
What would lead me to prefer the reading of the M.S. is that 
the verb is construed with the preposition " ata r = upon, 
towards, for; while u lokash," to converse, is followed by 
- ma' " = with. 



to keep watch and ward over us and fend off from 
us all evil *). Now, by Allah, those whom we have 
dismissed wrought us no foul wrong, even as thou 
wroughtest us in this affair; for thou at all events 
art our neighbour. Thou deservest in this matter 
that I slay thee out of hand, but Default cometh not 
save from the Defaulter; therefore I will do thee no 
harm at all, as did I with thy fellows. 


There was once among the children of Israel, a 
man of the worthiest, who was strenuous in the 
service of his Lord, and abstained from things worldly, 
and drove them away from his heart. He had a wife 
who was a helpmate meet for him, and who was at 
all times obedient to him. 

They earned their living by making trays 2 ) and 
fans, whereat they wrought all through the light 
hours; and, at nightfall the man went out into the 
streets and highways seeking a buyer for what they 
made. They were wont to fast continually by day 3 ), 

') Such was the bounden duty of a good neighbour. 

2 j Arab. "Abtak"; these trays are made of rushes, and the 
fans of palm-leaves or tail-feathers. 

3 ) Except on the two great festivals when fasting is for- 
bidden. The only religion which has shown common sense in 
this matter is that of Guebres or Parsis : they consider fast- 
ing neither meritorious nor lawful; and they honour Hormuzd 
by good living "because it keeps the soul stronger." Yet 
even they have their food superstition e.g. in Gate IV°. xxiv; 
"Beware of sin, specially on the day thou eatest flesh, for flesh 
is the diet of Ahriman." And in India the Guebres have copied 
the Hindus in not slaughtering horned cattle for the table. 



and one morning they arose fasting, and worked at 
their craft till the light failed them, when the man 
went forth, according to custom, to find purchasers 
for his wares, and fared on until he came to the 
house of a certain man of wealth, one of the sons 
of this world, high in rank and dignity. Now the 
traymaker was fair of face and comely of form, and 
the wife of the master of the house saw him and 
fell in love with him, and her heart inclined to him 
with exceeding inclination; so, her husband being 
absent, she called her handmaid and said to her, 
"Contrive to bring yonder man to us". Accordingly 
the maid went out to him, and called him and stopped 
him as though she would buy what he held in hand, 
and asked him: "Come in; my lady hath a mind to 
buy some of thy wares, after she has tried and looked 
at them." The man thought she spoke truly, and 
seeing no harm in this, entered and sat down as she 
bade him; and she shut the door upon him. 

Whereupon her mistress came out of her room, and 
taking him by the gaberdine *), drew him within, and 
said, * How long shall I seek union of thee? Verily 
my patience is at end on thy account. See now 
the place is perfumed and provisions prepared, and 
the Householder is absent this night, and I give to 
thee my person without reserve. I, whose favours 
kings and captains and men of fortune have sought 
this long while, but I have regarded none of them." 
And she went on talking thus to him, whilst he 

') Arab. "Jalldbiyah". a large-sleeved Robe of coarse stuff 
worn by the poor. 



raised not his eyes from the ground, for shame before 
Allah Almighty, and fear of the pains and penalties 
of His punishment; even as saith the poet: 

Twixt me and riding many a noble dame, 

Was nought but shame which kept me chaste and pure. 

My shame was cure to her; but haply were, 

Shame to depart, she ne'er had known a cure. 

The man strove to free himself from her, but could 
not; so he said to her, " 1 want one thing of thee." 
She asked, "What is that?" and he answered, "I 
wish for pure water, and that I may carry it to the 
highest place of thy house, and do somewhat there- 
with, and cleanse myself of an impurity which I may 
not disclose to thee". Quoth she, "The house is 
large, and hath closets and corners and privies at 
command. " 

But he replied; "I want nothing but to be at a 
height. " So she said to her slave girl, u Carry him 
up to the belvedere on the house terrace;" accord- 
ingly the maid took him up to the very top, and, 
giving him a vessel of water, went down and left 
him. Then he made the ablution and prayed a two- 
bow prayer; after which he looked at the ground, 
thinking to throw himself down, but seeing it afar 
off, feared to be dashed to pieces by the fall 1 ). 
Then he bethought him of his disobedience to Allah, 
and the consequences of his sin ; so it became a light 
matter to him to offer his life up, and shed his 

1 ) His fear was that his body might be mutilated by the 



blood ; and he said, " 0 my God and my Lord, Thou 
seest that which is fallen to me; neither is my case 
hidden from Thee. Thou indeed over all things art 
Omnipotent, and the tongue of my case reciteth and 
saith : 

I show my heart and thoughts to Thee, and Thou 
Alone my secret's secrecy canst know. 
If I address Thee, fain I cry aloud; 
Or if I'm mute, my signs for speech I show. 

0 Thou to whom no second be conjoined! 
A wretched lover seeks Thee in his woe. 

1 have a hope my thoughts as true confirm; 
And heart that fainteth as right well canst trow. 

To lavish life is hardest thing that be, 
Yet easy as Thou bid me life forego ; 
But, as it be Thy will to save me from stour, 
Thou, 0 my Hope, to work this work hast power! 

Then the man cast himself down from the belvedere. 
But Allah sent an angel, who bore him upon his wings, 
and brought him down to the ground, whole and 
without hurt or harm. Now when he found himself 
safe on the ground, he thanked and praised Allah 
(to whom belong Majesty and Might) ! for his merciful 
protection of his person and his chastity; and he 
went straight to his wife who had long expected him, 
and he came empty-handed. Then seeing him, she asked 
him why he had tarried, and what was come of that 
he had taken with him, and why he returned empty- 
handed; whereupon he told her of the temptation 
which had befallen him, and she said, " Alhamdolillah ! 
praised be God for delivering thee from seduction, and 
intervening between thee and such calamity ! " Then 



she added, u 0 man, the neighbours use to see us 
light our oven every night ; and if they see us fireless 
this night, they will know that we are destitute. 
Now it behoveth, in gratitude to Allah, that we hide 
our destitution, and conjoin the fast of this evening 
to that of the past, and continue it for the sake of 
Allah Almighty. " So she rose, and, filling the oven 
with wood, lighted it, to baffle the curiosity of her 
women-neighbours, reciting these couplets: 

Now I indeed will hide desire and all repine; 
And light up this fire that neighbours see no sign; 
Accept I what befals by order of my Lord; 
Haply He too accepts this humble act of mine. 

After the good wife had lit the fire to baffle the 
curiosity of her women-neighbours, she and her husband 
made the Wuzu-ablution and stood up to pray, when, 
behold, one of the neighbour's wives came and asked 
leave to take a firebrand from the oven. "Do what 
thou wilt with the oven," answered they; but when 
she came to the fire, she cried out, saying, B Ho, such 
an one (to the traymaker's wife) take up thy bread 
ere it burn !" Quoth the wife to her husband, u Hearest 
thou what she saith?" Quoth he, "Go and look." 
So she went up to the oven, and behold, it was full 
of fine bread and white. She took up the scones and 
carried them to her husband, thanking Allah (to whom 
belong Majesty and Might) for his abounding good 
and great bounty; and they ate of the bread and 
water and praised the Almighty. Then said the 
woman to her husband, " Come let us pray to Allah 
the most Highest, so haply he may vouchsafe us 



what shall enable us to dispense with the weariness 
of working for daily bread, and devote ourselves wholly 
to worshipping and obeying Him." The man rose 
in assent and prayed, whilst his wife said, "Amen," 
to his prayer, when the roof clove in sunder and 
down fell a ruby, which lit the house with light. 

Hereat they redoubled in praise and thanksgiving 
to Allah, praying what the Almighty willed *), and 
rejoiced at the ruby with great joy. And the night 
being far spent, they lay down to sleep, and the 
woman dreamed that she entered Paradise, and saw 
therein many chairs ranged and stools set in rows. 
She asked what the seats were, and it was answered 
her, " These are the chairs of the prophets ; and those 
are the stools of the righteous and pious." 

Quoth she, " Which is the stool of my husband, 
such an one ? * and it was said to her, " It is this. " 
So she looked, and seeing a hole in its side, asked " What 
may be this hole?" and the reply came, "It is the 
place of the ruby that dropped upon you from your 
house-roof." Thereupon she awoke, weeping and 
bemoaning the defect in her husband's stool among 
the seats of the Righteous; so she told him the 
dream, and said to him, "Pray Allah, 0 man, that 
this Ruby return to its place ; for endurance of hunger 
and poverty during our few days here were easier 
than a hole in thy chair among the just in Paradise 8 2 ). 

*) This phrase means "Offering up many and many a prayer". 

°) A Saying of Mohammed is recorded "Alfakru fakhri 
(poverty is my pride!) intelligible in a man who never wanted 
for any thing. 

Here he is diametrically opposed to Ali who honestly abused 




Accordingly, lie prayed to his Lord, and lo! the 
ruby flew up to the roof and away whilst they looked 
at it. And they ceased not from their poverty and 
their piety till they went to the presence of Allah, 
to whom be Honour and Glory! 

poverty ; and the Prophet seems to have borrowed from Chris- 
tendom, whose "Lazarus and Dives" shows a man sent to Hell 
because he enjoyed a very modified Heaven in this life, and 
which suggested that one of man's greatest miseries is an 
ecclesiastical virtue— "Holy Poverty"— represented in the Church 
as a bride young and lovely. If a "rich man can hardly enter 
the kingdom", what must it be with a poor man whose con- 
ditions are far more unfavourable? Going to the extreme, we 
may say that Poverty is the root of all evil, and the more so 
as it curtails man's power of benefiting others. Practically 
I can observe that those who preach and praise it the most, 
practise it the least willingly ; the ecclesastic has always some 
special reasons, a church or a school is wanted; but not the 
less he wishes for more money. In Syria, this Holy Poverty 
leads to strange abuses. At Bayrut, I recognised in most 
impudent beggars well-to-do peasants from the Kasrawan 
district, and presently found out that whilst their fields were 
under snow they came down to the coast, enjoyed a genial 
climate, and lived on alms. When I asked them if they were 
not ashamed to beg, they asked me if I was ashamed of 
following in the footsteps of the Saviour and Apostles. How 
much wiser was Zoroaster who found in the Supreme Paradise 
(Minuwan-Minu) "many persons, rich in gold and silver who 
had worshipped the Lord and had been grateful to him." 

Dabistan, I 265). 




It is related— and Allah is All-knowing, All-wise l ) — 
that a mother was about to marry her daughter, a 
girl famous amongst all the tribes of the Arabs for 
her surpassing beauty — her face was oval-shaped! 
her form upright and perfect; her buttocks swung 
from side to side, as she walked, like the balancing 
of a poplar-tree trembling in the evening-breeze; her 
eyes were coal-black, and the light of a Virgin's desire 
shone from beneath her half-closed lids ; firm as a rock 
on a billowy sea-shore her breasts stood out bold 
and prominent above her navel — may Allah have 
mercy on her, the fairest of his creatures, fashioned 
in the likeness of the peerless Houris, reserved for 
true Believers 2 ) — and underneath it, down below, 
nestling between two ivory-columned thighs, hid 
Something wonderful and of astonishing stoutness, 
puffed-up proudly, looking out from behind her flowing 
skirts like the head of a patient calf awaiting pas- 
turage — And the mother spake to her daughter coun- 
selling 3 ) her this counsel— quoth she to her : — * 0 

') A formula employed when the Story-teller is not quite 
sure of his facts, as though he should say, "and God alone 
knows whether it be true or not." 

*) See note as to the Kuranic doctrine of the Houris, page 72. 
It must in fairness be stated that many Moslems maintain 
that these references to sensual joys should be read in a 
spiritual light, as, for instance, Christian divines interpret the 
lusty realism of "Solomon's Song" 

8 ) This is a point to be noted. In Europe, mothers are, as 
a rule, very chary about giving their marriageable daughters 
advice as to the functions of the marriage state, and what 



daughter mine! ward off from thyself all affliction of 
misfortune and hearken to my saying, and in thus 
wise act with the men who shall lie with thee and 
love thee. For I counsel thee, 0 my dear Daughter ! 
a counsel; in thy heart therefore treasure it up, and 
to remember it well be careful, and, on every night 
that thou liest with man, of its diligent practice be 
wareful. Surpassing shall it make thee above all 
other women of similar rank and station, and spread 
abroad 'mong men, like a sweet perfume, the glory 
of thy reputation." Thereupon, the girl exclaimed 
to her mother, her curiosity roused to the highest 
pitch: — "By God! out and tell me what this counsel 
is that thou speakest of." Said she then to her: — 
8 0 daughter mine, listen to what I say. When thy 
husband shall draw near to thee, and be stretched out 
along by thy side, then move with gracefulness, 
changing and turning about with decency and be- 
comingness, and to him manifest only innocent un- 
guardedness, and fatigue-weariness, and sweet love- 
sighing of abandoned languidness. So will his heart 
be inclined towards thee and his love flame forth. 
When thou seest this, increase thy playfulness with 
him before his lance doth enter thee or give over its 
upswelling, until strong-swollen, stiff and warm 'tween 

they may have to confront in fulfilling their mission of ma- 
ternity ; such squeamishness too often gives rise to a rude 
disillusioning, the reverse, to many natures, of pleasant, and 
is the frequent fore-runner of disgust, life-lpng disappointment, 
and divorce. Eastern matrons envisage the subject from a 
standpoint at once practical and natural. From whom should 
such instruction come if not from the mother ? 



him and thee breaks forth in might the fierceness of 
the storm." ] ) Then she recited, saying: 

0 Daughter mine ! thy Wooers long to leave thee never durst 
So that thou manifest them nor repulsion and disgust, 
And when thy lover comes to thee fired mad with passion's 


Soften him thy heart for fear he may depart or tire to thrust ; 
Discover him thy bosom and twin high-swelling breasts, 
Until thy Bower of bliss be seen, and thy buttocks are undrest *), 
Then sigh thy full and give forth cries of love-joyed tenderness 
So shall men seek no other fire than that of thy recess; 
And when they hear the happy cries of thy love-gentleness 
Upon Allah will they call that she who bore thee may be 


Abu-Bilal has related to us of the Partner of the 
son of the Happy-one, who had it from Long Cross- 
grained heir of the Flamer, who received it from 
Good-for-Nothing the offspring of Horny-Head son 
of Mournful Face 3 ) that he laid it down in his work 
on Definitions and Technical terms, 'that the real 
lover never can be satisfied by mere Kissing and 
Cuddling unless it leadeth to Clipping and Climbing 
and Coynting.' On the basis of this rule therefore, 
ceased not the mother to counsel her daughter saying: 
" When thy Lord shall have come between thy legs 

J ) Arab, hatta ydhsul beinak wa beinahi al-heiyaj = until the 
storm rage between thee and between him. 

2 ) Arab, hatta yubeiyin al-kuss w-al-owraki i. e. until slit (the 
rudest word) and backsides are manifest mother-nude. 

3 ) These names are given in a spirit of pleasantry to prepare 
the mind for what follows. In Arabic they run into rhymed 




then prevent him not from passing through the rosy 
portals of thy vulva, and redouble for his delight thy 
amorous groaning and happy crying and soft caressing. 
For know, my Dear ! that man's dormant prizzle puts 
on tougher gristle, and starts up excitedly at woman's 
half-refusal. So show him thy teeth and make pretence 
to bite him, then tighten thy close-hold upon him, 
and wind arms and legs more securely about him, 
thus wilt thou find that his yard will rise stronger 
and stronger against thee; and 'tis here thou must 
exclaim, "Oh dear! Oh dear! what is this!", doing 
with him in the same wise that he shall do with thee, 
and failing not to let him see thy gentle love-panting 
and delicious heaving and lost condition, whilst with 
regular rub and repetition thou workest underneath 
him the come-and-go swift motion of soft-limbed 
oscillation. Thou must not omit either to lift up 
towards him thy middle portion, and direct his hand 
upon thy slit, and when thou feelest approach the 
time of enjoyment l ) and thou perceivest that he is 
played out, then seize hold of him afresh with both 
thy hands, and press him close against thee, and, 
giving him a fiery kiss, lay hold upon his weapon 
and stroke and slip it up and down, then wipe it, 
and stir up anew mutual passion-desire, lest his yard 
fall asleep or diminish its fire, and thus shall pleasure's 
storm wage high and yet higher as the Sayer hath said : 

The veins of Lord Prickle outswell for up-standing, 

His proud head erected, like game-cock for cock-fighting; 

') Arab, bi-inzalihi literally = on his descent (of the sperm) 
i. e. the ecstatic moment or "spending." 



When out he comes 'tis ever with agility and grace, 
But once across the threshold, like a madman storms the 

[place ; 

Leading at first the attack with prudence, but growing 

In madness fast the longer lasts the chase, 

And with giant-head uplifted, batters hard at love's recess '). 

In these admonitions concerning Prizzles, the prizzle 
had in mind and intended by the Author is the prizzle 
of Egypt the Upper; and of the Coyntes described, the 
coynte in question is the coynte possessed by the 
Beauties of Rosetta 2 ). 


Said the Physician, "If the Mouth be large of the 
woman then must her slit be standing wide-open ; 
but, if only of narrow dimensions, of her notch's 
tightness 'tis a sure indication 3 ). 

If the Mouth however be of almond-shape and 
swollen, the privy parts will surely bear the same 
proud puffed- up oval conformation 3 ). 

! ) Arab, yafan ras hashdshati, literally attacks the head of 
the intestines, or, as it may also be put, the spark or throb 
of life, i. e. the womb. 

9 ) Arab. Basheed; a City of about 16,003 inhabitants not 
far from Alexandria. It was here the famous Stone was 
discovered which permitted European scholars to open the 
mouth of the Egyptian Sphinx, closed for a hundred centuries. 
Taken by the English and placed in the Brit. Museum 

8 ) The Size and Conformation of the facial features as offering 
points of analogy with the genital organs merits attention. 
So few things have been written on this delightful and most 
curious subject that we feel bound to call attention to Belot's 



If the woman's two Lips be full-fleshed, and form 
of her sweet mouth the principal proportion, then 
will the twin shutters of love's chamber-hall be stout 
and well filled-out and of most voluptuous formation. 

If too the colour of her Tongue by nature be 
strong crimson, then will her reception-room be dry 
and bereft of that dampness desirable in coition. 

If the Nose be curved and of hunch-backed condition; 
this is a sign that a woman's desire for amorous 
rollicking with her lord is mixed with moderation. 

If the Mouth be long, it is an indication of the 
development of the coynte, and the smallness of growth 
thereon of hair. 

As to the Hands and Feet these are witnesses that 
do not lie ; let them be full-formed and covered with 
much flesh, we know from such abundance that the 
woman's private parts must be of biggish dimensions ; 
nay, exceeding in greatness. 

If too, the woman's Visage be bold and severe- 
looking, besides abounding in flesh, rest assured that 
in clipping and coynting this one will show a want 
of patience, and be ravenous for the conflict. 

La Bouche de Madame X, a provoking bit of realism. There is 
no doubt that Sexual emotion plays a large part in moulding 
the face, witness the massive lips of a Mirabeau and the thin, 
pinched u mousetrap " of Robespierre. The Latin student 
should consult old Sinibaldus' Geneanthropoeia, (Roma, 1642), 
where he will find a fascinating chap, (page 198 Lib. II, Tract II) 
on Praefervidae, salacisque naturae Physiog. monici caracteres ; 
a model of clear exposition and acumen. Doctor Schurigius 
is likewise very outspoken and quaint, and despite the lapse 
of time, well worthy of heed, in these days of bombastic 



As to the Eyes, let them be piercing, penetrating, 
with the Gums and the two Lips always crimson, 
verily this doth prove that their proprietress lusteth 
strongly after man's mount, and even searcheth out 
opportunities of coynting. 

When the Colour of the Face is red and the Eyes 
blue, it is a sign that the woman is the mistress of 
active-limbed solidity in sexual strife, capable of with- 
standing the shocks of rude chargers. " 

The High-uplifted, the Exalted; it is 
He only who is Most-knowing 
As to the Right and True; 
From whom all things Proceed — 
To whom all Return — 
May His blessing rest upon our Lord Mohammad 
And upon his Family and Companion-train. 


1bere eno tbe Stories of ^position 
fit tbe Science of Coition 
witb Completeness 
ano lperfecfion 








"All these things here collected are not mine, 
But divers grapes make but one kind of wine ; 
So I from many learned authors took 
The vaiious matters written in this book; 
What's not mine own shall not by me be fathered, 
The most part I in many years have gathered." 

Pisanus Fraxi. 




est it should seem invraisemblable that ladies 
would permit, or have the idea of per- 
mitting, men to have connection with them 
through holes made in walls, and other similar con- 
trivances, we subjoin the following story in further 
corroboration of the note on page 4. We take it 
from the 8 Scented Garden" of the Shaykh Nafzawi. 


It is related that a man had a wife who was endowed 
with all beauties and perfections; she was like the 
full moon. He was very jealous, for he knew all the 
deceits and ways of women. He therefore never left 
the house without carefully locking the street door 
and the door of the terrace. 

One day his wife asked him, " Why do you do 
this?" "Because I know your ruses and fashions," 
said he. "It is not by acting in this way that you 
will be safe," she said; "for certainly, if a woman 



has set her heart upon a thing, all precautions are 
useless. " " Well, well ! " replied he ; "it is always wise 
to keep the doors locked." She said: "Not at all; 
the fastenings of the door are of no avail, if a woman 
once thinks of doing what you mean." 

"Well, then," said he, "if you can do it you may ! • 
As soon as her husband had gone out, the woman 
mounted to the top of the house, and, through a 
small hole, which she made in the wall, she looked 
to see what was going on outside. At that moment 
a young man was passing by, who, looking up, saw 
her, and desired to possess her. He said to her: 
"How can I come to you?" She told him that it 
could not be done, and that the doors were locked. 
" How could we get together?" he asked. She answered 
him : " I shall make a hole in the house door. Be 
on the watch for my husband when he returns to 
night, and after he shall have passed in, put your 
member through the hole, and it shall then meet my 
vulva, and you can thereupon do my business ; in any 
other way it is impossible." 

The young man watched until he had seen the 
husband return from evening prayer; and, after he 
had entered the house and locked the door, he went 
to find the hole made in it, through which, when 
found, he quickly passed his expectant member. The 
wife also was on the look out. Her husband had 
barely got into the house, and was still in the court- 
yard, when she went to the door, and, appearing to 
satisfy herself that the door was fast, she rapidly 
placed, her throbbing vulva to the member, which 
was dancing attendance through the hole, and seizing 



it in her hand, introduced it with a thrust into her 

This done, she extinguished the lamp, and, calling 
to her husband, asked him to bring a light. Quoth 
he: "Why?" "Because," said she, "I have dropped 
a trinket and cannot find it." He then came with 
a lamp. The member of the young man was still in 
her vulva and at that moment ejaculating. "Where 
did you drop your trinket?" asked the husband. "It 
is here!" she exclaimed, drawing back quickly, and 
leaving the surprised verge of her lover there, naked 
and covered with sperm. 

At this sight the husband fell to the ground with 
rage. When he was up again, the wife said to him ; 
"Well! and those precautions?" "God grant me repen- 
tance!" he replied. 

After this, appreciate the Deceits of Women, and 
what they are capable of. 

Women have such a number of ruses at their 
disposal that they cannot be counted. They would 
succeed in making an elephant mount upon the back 
of an ant, and do work there. How detestable in 
their doings God has made them! 

*) For curious information as to the size and shape of the 
membrum virile we refer the reader to The Old Man Young 
Again (Vol. I, pages 102 to 114 inclusive, and 157 to 176, the 
latter treating of the * Lengthening and Thickening of the 
Yard ") ; and to The Ethnology of the Sixth Sense; and Untrodden 
Fields of Anthropology. In these three works the subject inter 
alia is practically exhausted, the enormous research and indus- 
try of the authors having laid all books, countries, and languages 
under contribution. 




After wasting his youth-time in debauchery, a cer- 
tain merchant took a wife, and soon his jealousy 
became proverbial. The remembrance of his own 
former intrigues did not tend to reassure him as to 
the fate of husbands, and this reflection was constantly 
brought to his mind by the perusal of a memoran- 
dum-book, in which he had jotted down as they 
occurred, all the tricks which women whom he had 
seduced had, he knew, practised on their fathers, 
brothers, and husbands. Whenever his wife asked 
permission to go out for any purpose, he would answer 
that he must first consult his memoranda. Then he 
would search through the book, and invariably arrived 
at the conclusion that he had better accompany her 
to see if she told the truth. So in the end he followed 
her everywhere, and never lost sight of her when she 
was out of doors. 

Such suspicions were not at all to his wife's taste, 
besides which she once had a chance of reading the 
book on the quiet, and learned there what excesses 
her old husband had committed in his youth. As 
may be imagined, she devoured with avidity these 
pages full of love adventures, and the perusal raised 
in her mind ideas which were not likely to calm 
down her newly-born desire for pleasure. 

After having studied the matter in her own mind, 
she resolved to find out a plan by which she might, 

! ) We have translated this analogous and charming story 
from a Turkish M.S. in our possession. 



at least once, enjoy the caresses of a young gallant 
who had wanted to marry her, but who had been 
regarded by her parents as an unsuitable match. She 
therefore carefully laid her plans, with the assistance 
of a servant who was devoted to her. 

One day then, — the young man having been duly 
apprised of her plan.— she went to the bath, followed 
by her husband, who carried the towels and linen 
required for her ablutions. Suddenly, and precisely 
in the street where her lover lived, and close to his 
house, her foot tripped, as though by accident, against 
a stone, and she fell at full length in the mud. She 
got up with her clothes all soiled, and noticed that 
the door of her lover's house was open, and that 
there was no one to be seen in the vestibule. 

"Let me go in here for a minute," she said to her 
husband, and wipe myself clean." 

"Very good," he replied, "take these towels and 
get off the worst of the mud; but when you push 
to the door I will hold your cloak." 

This was done: the lady entered, pushed to the 
door, but without closing it, and left outside the tail 
of her cloak, which her husband grasped; but he 
could not perceive that the lover, who was of a spare 
build, was hidden behind the door. The young man 
lost no time, but placed his mistress against the wall, 
pulled up her clothes, lugged out "lord Pharaoh," and 
covered his head with the hairy crown proper for 
a monarch, and to make him clean and of a good 
colour, rubbed it in and out briskly. The shaking of 
the cloak appeared to the husband the natural effects 
of the movements made by his chaste spouse in clean - 




ing herself. When the business was over, the lady 
made haste to rub off some of the stains on her 
garments, then she re-opened the door, and thus hid 
her lover from her husband's sight, and followed her 
good man to the bath, which she now needed more 
than ever, and to which she owed such a fortunate 

In the evening, after they had returned home, she 
took advantage of the moment when her husband was 
absorbed as usual in reading the details of his exper- 
iences to say: 

"My dear friend, I am not ignorant of the contents 
of that volume, for I have read it without your 
knowledge, but it is incomplete. To add the finishing 
touch to a work which may one day make you 
celebrated, you should add this. ' When going to the 
bath, and whilst her husband held her cloak, a woman 
was rogered by her lover, who was concealed behind 
a door'. It is the more necessary that the story should 
be included as it happens to be true.'" 


Is further so well displayed in the following story 
as not inappropriately to be told in conjunction with 
the preceding. We extract it from the fourth volume 
of R. F. Burton's " Supplemental Nights * (-page 368) 
who took it from the Turkish text given in a privately- 
printed book (M. E. J. W. Gibb's "Forty Viziers.") 




■ There was of old time a tailor, and he had a fair 
wife. One day this woman sent her slave-girl to the 
carder's to get some cotton teased. The slave-girl 
went to the carder's shop and gave him cotton for 
a gown to get teased. The carder while teasing the 
cotton displayed his yard to the slave girl. She 
blushed and passed to his other side. As she thus 
turned round the carder displayed his yard on that 
side also. Thus the slave girl saw it on that side 
too. And she went and said to her mistress, " Yon 
carder to whom I went has two yards." The lady 
said to her : " Go and say to yon carder, 4 my Mistress 
wishes thee ; come at night.' " So the slave-girl went 
and said this to the carder. As soon as it was night, 
the carder went to that place and waited. The woman 
went out and met the carder, and said, u Come and 
have to do with me while I am lying by my husband." 
When it was midnight, the carder came and woke 
the woman. The woman lay conveniently, and the 
carder fell to work. She felt that the yard which 
entered her was but one, and said, u Ah my soul, 
carder, at it with both of them." While she was 
softly speaking her husband awaked and asked, * What 
means thy saying, 1 At it with both of them"?* He 
stretched out his hand to his wife's kaze and the 
carder's yard came into it. The carder drew himself 
back and his yard slipped out of the fellow's hand, 
and he made shift to get away. The fellow said : 
* Out on thee, wife, what meant that saying of thine, 
4 At it with both of them ' ? " The woman said : g 0 



husband, I saw in my dream that thou wast fallen 
into the sea and wast swimming with one hand and 
crying out, " Help ! I am drowning ! " I shouted to 
thee from the shore, 'At it with both of them,' and 
thou begannest to swim with both thy hands." Then 
the husband said: " Wife, I too know that I was in 
the sea from this that a wet fish came into my hand 
and then slipped out and escaped; thou speakest 
truly." And he loved his wife more than before *). 


This subject has been much debated at various 
times, and still forms the topic of conversation of 
many an after-dinner smoke. We do not remember 
to have seen any serious work upon the matter, 
although in his 8 Tableau de V Amour Conjugal 9 2 ), 
Nicolas Venette has devoted a chapter to the discus- 
sion of the question. * Qui est le plus amoureux de 

') Compare rollicking old Brantome Vie des Dames Galantes 
(Lives of Fair and Pleasant Ladies) for a passage which 
marvellously resembles the Arab tale: 

Quelle humeur de femme! si bien qu'on dit qu'ayant une 
fois vu par la fenetre de son chateau, qui disait sur la rue, 
un grand cordonnier, etrangement proportionne, pisser contre 
la muraille dudit' chateau, elle eut envie d'une si belle et 
grande proportion, et, de peur de gater son fruit pour son 
envie, elle lui manda par un page de la venir trouver en une 
allee secrete de son pare, ou elle s'etait retiree, et la elle se 
prostitutia a lui en telle fa$on qu'elle engrossa. 

a ) Two volumes, (Paris, 1812), published in English under 
the title: Pleasures of the Marriage Bed, and limited to 250 
copies (numbered), Paris, 1898. 



Vhomme ou de la femme?" wherein he arrives at the 
conclusion that women are by nature more lascivious 
than men. He proves his thesis by a show of argu- 
ment fairly well-sustained. He lays great stress on 
the livelier imagination of woman, and the leisure 
that her position in the social economy affords her, 
as conducing to ideas and desires little short of 
ungovernable. Certain it is that in Europe, as in 
the Orient, the checks upon any outbreak of sexual 
passion are too stringent to be lightly disregarded, 
and any manifestation of lasciviousness would be 
followed by serious consequences to the woman her- 
self. Venette makes a point here: — " Personne ne 
nie qu'elles ne soient plus humides que nous; leur 
beaute et leurs regies en sont des remarques evidentes. 
C'est leur temperament qui leur fournit plus de semence 
qu'a nous, et qui les expose souvent aux vapeurs et 
a la fureur; car si leur semence se corrompt, ces 
maladies en sont cause, ainsi qu'il arriva il n'y a pas 
longtemps aux vierges de Loudun, selon la pensee de 
Sennert et de Duncan." 

In foot-note ') we give a longer extract from this 

') The matrix and the testicles are those partR situated 
within the bodies of women, which are not, as are ours, 
exposed to the injuries of cold air which extinguishes our 
flame ; we also observe that in animals the genital parts that 
are hidden are more lascivious than the others. It is in order 
to procure room for the matrix, that Nature has formed women 
with the sides wide apart and high hips, that it has given 
to them big buttocks and fleshy thighs; whereas men have 
the upper parts of their bodies larger and thicker than the 
lower parts, heat having dilated the one and fortified the others. 
After all, if I might be allowed to join experience to reason, 



curious and interesting writer, who proceeds soberly 
with the question on a physiological as well as a 
historical basis. We may remark that History can 

1 would say that we have but too many examples in the 
pagan writers, and even in the Holy Scriptures, which it is 
unneccessary to reproduce here. Nectimena and Valeria both 
of them sought for the caresses of their own father ; Agrippina 
prostituted herself to her son; Julia received amorous pleasures 
from the emperor Caracalla, her son-in-law, who afterwards 
married her; Semiramis abandoned herself to an infinite number 
of men. During the time of Pope Pius V, a Tuscan girl got 
herself covered by a dog, and at the present day most of the 
girls in Egypt couple with he-goats, and I doubt much 
whether the satyr that was brought before Sylla, when he 
was passing through Macedonia, was not rather the mark of 
lasciviousness of a woman than that of a man. I do not speak 
here of the two Faustinas nor of the two Joans of Naples : it 
is known that these females were impure and lascivious from 
their infancy, and that afterwards they spared nothing tho- 
roughly to divert themselves with men; and never would the 
Councils of Eliberia and of Neocesarea have issued decrees 
against women, if they had not been found to be lascivious. 
The first of these decrees orders married ecclesiastics to 
repudiate their wives when the conduct of the latter is loose, 
otherwise it debars them from communion in articulo mortis; 
the second forbids the conferring of holy orders on the candidate 
whose wife is an adulteress, unless he repudiates her. 

All other women were of a different temperament from that 
of Berenice, who, according to Josephus, separated from her 
husband because he used to caress her over much. As a fact, 
an amorous person is so in every sort of condition ; be she 
girl or woman, married or a widow, barren or fruitful, empty 
or full, all that does not prevent her from being more las- 
civious than man. 

Finally, we may add to that the authority of the theologians 
and of the jurisconsults. The first ingenuously admit that the 




be made to prove almost any point, and should be 
eyed with caution askance. 

More modern Davenport appears to entertain 
Venette's opinion. He says towards the end of his 
article on " Generation 9 : 

passion of love is more excusable in women than in men 
because, they add, they are more liable to it, and the second 
for the same reason, punish with death the adulterer, but do 
not allow that a woman should be deprived of live for having 
fallen into the same disorder; they are satisfied with causing 
her to be whipped, to have her hair cut off, and herself shut 
up in a convent. 

We must therefore conclude from all this, that women are 
far more lascivious and amorous than men. And if it were 
not that fear and the sentiment of honour restrain them more 
often from the violence of their passions, there are but very 
few that would not succumb; or to stop us or to engage, 
they would do for us what we are accustomed to do for them. 
As for myself, I every day admire the force of those handsome 
young girls who resist bravely, their combats astonish me, 
but their victories fill me with delight ; everywhere they defend 
themselves valiantly, and are far more successful in love than 
were Alexander or Caesar in victories. They often achieve 
conquest before having even fought. But, at last, one day 
this natural passion will assert its sway; so true is the idea 
set forth in the lines of Alciat: — 

Qu'aisement l'amoureux poison 
S'introduit dans le cceur d'une jeune pucelle, 

Et qu'une mere avec raison 
Fait, pour Ten garantir, une garde fidelle. 
D'un ennemi qui plait, Fabord est dangereux; 
Un sage surveillant a peu de deux bons yeux 

Pour etre toujours en defense; 
Argus en avait cent, et il decouvrait tout; 

Cependant, de sa vigilance, 

Cupidon sut venir a bout. 



" The Rabbis, so deeply interested in the preser- 
vation of God's chosen people, enacted a kind of 
sumptuary law to prevent the waste of semen. Thus, 
a peasant was restricted to enjoying his wife once 
a week; a tradesman or carrier to once a month; a 
sailor to twice a year; a man of letters to once in 
two years. u It is pretty evident, " remarks our author, 
u that the ladies had no finger in this pie, for, if such 
had been the case, the allotment would certainly have 
been much more liberal." 

It is impossible to regulate coition by decrees 
however wise ; Human Passion is not to be controlled 
by Acts of Parliament. Nothing can be more personal. 
The fit will know how to govern their desires; the 
unfit must destroy themselves. Excess of passion is 

Davenport continues : u The amorous desires of 
women are not under such control as those of our 
sex, otherwise there would have been no necessity 
for the Lithuanian noble of bygone days to employ 
a coadjutor. The truth is, women very rarely feel 
exhausted by this amorous sport, even when they 
have suffered for a long time the vigorous assaults of 
many men in succession. Witness the libidinous 
Messalina, and the lecherous Cleopatra. The former, 
having taken the name of Lysisca, a noted Roman 
prostitute, when she frequented the brothels of the 
eternal city for the purpose of indulging her lust, 
surpassed by twenty-five ictus in less than twenty 
hours, the above-named celebrated courtezan: 

Ausa Palatino tegetem prse ferre cubili 
Sumere nocturnos meretrix Augusta cucullos 



Linquebat comite ancilla non amplius una 
Et nigrum flavo crinem abscondente galero 
Intravit calidum veteri centone lupanar 
Et cellam vacuam atque suara; tunc nuda papillis 
Constitit auratis, titulom, mentita et Lyciscae. *) 

{Juvenal, Satire VI). 

While Cleopatra, if we can credit the letter of 
Marc Antony, one of her lovers, sustained the amorous 
efforts, during one night, of one hundred and six men, 
without evincing the slightest fatigue." 

In another part of the same essay Davenport sen- 
sibly observes : u Seneca has remarked that man is 
never so great a boaster as in love matters, or when, 
for the purpose of being admired, he brags of exploits 
which he has never achieved. Most men appear as 
heroes when speaking of love, but show the white 
feather when called up to the scratch. It is not 
enough to kiss and toy with a woman, much more 
is required to prove his manhood, and that he is 
able to beget one of his own kind. 

There have been men of so hot a temperament 
as to have enjoyed several women, many nights in 
succession, but the result has been that of having 
weakened themselves to such a degree that their 
semen lost all its fecundating virtue, and that their 
sexual parts refused to obey their orders. The Emperor 
Nero, according to Petronius Arbiter, was not the 
only one who wanted vigour and courage when locked 
in the arms of the lovely Poppoea. It must, however, 

') See Vol. II, Untrodden Fields of Anthropology concerning 
"White Messalinas." 



be remarked that such accounts as those given by 
Crucius and Clemens, of Alexandria, are absurd. The 
former relates as a fact, that a serving man got ten 
servant girls with child in one night, and the latter 
tells us that Hercules, during twelve or fourteen 
hours that he lay with fifty Athenian girls, got them 
all with child, so that at the end of nine months 
each gave birth to a bouncing boy. But such accounts 
as these are evidently mere fables. In fact, after 
the fifth or sixth round of an amorous conflict, 
nothing more is discharged but a crude aqueous hu- 
mour, and sometimes blood, instead of a rich and 
natural semen" *). 


Debay mentions that Colonel Pol. . . recorded the 
incident of a prostitute kidnapped by the soldiers, and, 
carried off to the guard-room, she put on their mettle 
the thirty men there stationed on duty, without in the 
least appearing to suffer fatigue. Bertrand Rival cites 
the case of a beautiful and virtuous girl of Maastricht, 
who, during the Revolutionary times of the last 
century, was forced to submit her person to the rude 
assaults of twenty-eight hussars. The after-effects of 
this riotous orgy was an irritation of the vagina, and 
several scratches which became cured in a few days. 
Our doctor sagely concludes that, from facts such as 
these, it results that the woman is capable of resisting 

') Curiositates Erotica Physiologies; or Tabooed Subjects freely 
treated. Loud. 1875 (Privately printed). 



for a longer time than the man the wear and tear of 
these erotic combats, and that it can never be anything 
but downright foolery and imprudence for the latter 
to attempt physically to demonstrate the contrary 1 ). 

With all this, we are in danger of losing sight of 
the passionateness of the Orientate, with whom, above 
all, our excursus is chiefly concerned. We will 
therefore conclude with a note from Burton, one of 
the best authorities on the subject, due to the insight 
gained from his immense experience of, and contact 
with, the inner life of various eastern peoples. 
In the Tate of Kamar aUZaman he translates : 
"Answer me, 0 my beloved, and tell me thy name, 
for indeed thou hast ravished my wit! And during 
all this time he abode drowned in sleep, and answered 
her not a word, and Princess Budur sighed and said, 
"Alas! Alas! why art thou so proud and self-satis- 
fied?" Then she shook him, and turning his hand 
over, saw her seal ring on his little finger, whereat 
she cried a loud cry, and followed it with a sigh of 
passion and said, "Alack! Alack! By Allah, thou art 
my beloved and thou lovest me ! Yet thou seemest 
to turn thee away from me out of coquetry, for 
all, 0 my darling, thou earnest to me whilst I was 
asleep and knew not what thou didst with me, and 
tookest my seal ring; and yet I will not pull it off 
thy finger. 

So saying, she opened the bosom of his shirt, and 
bent over him and kissed him, and put forth her hand 
to him, seeking somewhat that she might take as a 

') Hygiene et Physiologie du Mariage. Paris, 1856. 



token, but found nothing. Then she thrust her hand 
into his breast and, because of the smoothness of his 
body it slipped down to his waist, and thence to his 
navel and thence to his yard, whereupon her heart 
ached and her vitals quivered, and lust was sore upon 
her, for that the desire of woman is fiercer than the 
desire of man, and she was ashamed of her own 

This extract we have given rather fully because it 
is not easy to grasp the situation when a quotation 
is over-abridged. Following are the remarks that the 
Author of the "Pilgrimage to Mecca" makes upon the 
action of the Arabian belle. 

"This tenet of the universal East is at once fact 
and unfact. As a generalism asserting that women's 
passion is ten times greater than man's (Pilgrimage, 
II. 282), it is unfact. The world shows that while 
women have more philoprogenitiveness, men have 
more amativeness; otherwise the latter would not 
propose, and would nurse the doll and baby. Fact, 
however, in lowlying lands, like Persian Mazanderan 
versus the Plateau; Indian Malabar compared with 
Marathaland; California as opposed to Utah, and 
especially Egypt contrasted with Arabia. In these 
hot damp climates, the venereal requirements and 
reproductive powers of the female greatly exceed those 
of the male; and hence the dissoluteness of morals 
would be phenomenal were it not obviated by seclu- 
sion, the sabre, and the revolver. In cold-drv or 
hot-dry mountainous lands the reverse is the case; 
hence polygamy there prevails, whilst the low coun- 
tries require polyandry in either form, legal or illegal 



(i e. prostitution). I have discussed this curious point 
of "geographical morality" (for all morality is, like 
conscience, both geographical and chronological), a 
subject so interesting to the law-giver, the student 
of ethics and the anthropologist, in the "City of the 
Saints." But strange and unpleasant truths progress 
slowly, especially in England." l ) 

Of the Shaykh Nafzawih (XVI century) 

The following two stories, much abridged, and bor- 
rowed from the " Scented Garden Man's Heart to 
Gladden", (by the Shaykh Nafzawih), otherwise called 
in Arabic: " Raudhdt al-Atir fi-Nuzat il-Khatir", 
show the other side of the story recounted on page 112. 


The man who' deserves favours is, in the eyes of 
women, the one who is anxious to please them. He 

*) Buckle in his very able * History of Civilization in England " 
gives incidentally large support to Burton's position by his 
doctrine of the influence of Climate on the condition of the 
human race, maintaining that the civilization of Europe is 
governed by climate. The student, however, will nowhere find 
the subject more exhaustively discussed than in Herbert Spencer's 
u The Induction of Ethics " ; an author who will be better 
appreciated in fifty years than he is by the present money- 
grubbing generation. 

G. P. Marsh also treats very ably this fascinating study 
in "The Earth as Modified by Human Action." 



must be of good presence, excel in beauty those 
around him, be of good shape and well-formed pro- 
portions, true and sincere in his speech with women ; 
he must likewise be generous and brave, not vain- 
glorious, and pleasant in conversation. 

A slave to his promise, he must always keep his 
word, ever speak the truth, and do what he has said. 

The man who boasts of his relations with women, 
of their acquaintance and good will to him, is a 
dastard. He will be spoken of in the next chapter. 

There is a story that once there lived a king named 
All-Mamoun *) who had a court fool of the name of 
Bahloul 2 ), who amused the princes and Vizirs. 

One day this buffoon appeared before the King, 
who was amusing himself. The King bade him 
sit down, and then asked him, turning away. * Why 
hast thou come, 0 son of a bad woman?" 

Bahloul answered " I have come to see what has 
come to our Lord, whom may God make victorious." 

" And what has come to thee ? " replied the King, 
* and how art thou getting on with thy new and with 

*) Abdallah ben Mamoun, one of the sons of Haroun al- 
Rashid. Having for a long time made war upon his brother 
al-Amin for the empire, and the latter having been vanquished 
and killed in a battle near Baghdad, Al Mamoun was unani- 
mously proclaimed Khalifah in the year 178 of the Hegira. 
He was one of the most distinguished Abyssinian rulers with 
respect to science, wisdom, and goodness. 

a ) The word Bahloul, of Persian origin, signifies a man that 
laughs, derides; a knave, or sort of Court-fool. They were, 
more often than not, men of considerable learning, wit, and 
penetration, and, by a long way, not so foolish as their title. 



thy old wife?" For Bahloul, not content with one 
wife, had married a second one. 

"I am not too happy," he answered, "neither with 
the old one, nor with the new one; and moreover 
poverty overpowers me." 

The King said, " Can you recite any verses on this 
subject? * 

The buffoon having answered in the affirmative, 
Mamoun commanded him to recite those he knew, and 
Bahloul began as follows: 

"While Misery torments, and Poverty grips me in chains, 
Ill-luck me in Trouble's perilous sea hath cast; 
And verily am I scourged with all misfortune's pains: 
Man's gross contempt this having on me drawn 
For to poverty such as mine Allah no favour deigns. 
In the world's eyes base things, like these, opprobrious are; 
And for long the miseries of misfortune have clutched on me 

sore ; 

But the end draws near, and I fear without doubt, 

That the dwelling-house of mine will soon know me no more." 

Mamoun then said to him, * Where are you 
going ?* 

He replied : u To God and his Prophet, 0 Prince of 
the Believers." 

* That is well ! " said the King ; « those who take 
refuge in God and his Prophet, and then in us, will 
be made welcome. But can you now tell me some 
more verses about your two wives, and about what 
comes to pass with them?" 

"Certainly," said Bahloul. 
* Then let us hear what you have to say ! " 

Bahloul then, with poetical words, thus began: 



In the darkness of my ignorance 1 took two girls to wife : 
With the silly promise that like a lamb between them would 

[pass my life 

But, like a ram 'tween two female jackals wedged, am I ta'en 


Stead of bouncing on sheep's bosoms, with husband's amorous 


Nights succeed to days, and days give birth to night 
And time sees me borne down in strangest of sad plight; 
If kindness to one I show, the other gets cross-grained ; 
And from two such mad furies how can escape, poor wight. 

When Al-Mamoun heard these words he began to 
laugh, till he nearly tumbled over. Then, as a proof 
of his kindness, he gave to Bahloul his golden robe, 
a most beautiful and gorgeous vestment worthy to 
adorn the back of an emperor. 

Bahloul in high spirits, directed his steps towards 
the dwelling of the Grand Vizir. Just then Ham- 
douna *) looked from the height of her palace in that 
direction, and saw him. She said to her negress: 
"By the God of the temple of Mecca! There is 
Bahloul dressed in a fine gold- worked robe ! How can 
I manage to get possession of the same?" 

The negress said : * Oh my mistress, you would not 
know how to get hold of that robe." 

Hamdouna answered : K I have thought of a trick 
to do it, and I shall get the robe from him." 

" Bahloul is a sly man," replied the negress, " People 
think generally that they can make fun of him ; but, 

*) Hamdouna, from the Arabic root harnad, which means to 
praise ; hence Ahmed, the most praiseworthy. From the same 
root comes the name of Mohammad, corrupted into Mahomet. 



by Allah, it his he who makes fun of them. Give 
the idea up, mistress mine, and take care that you do 
not yourself fall into the snare which you are in- 
tending to set for him." 

But Hamdouna said again ; u It must he done ! " She 
then sent her negress to Bahloul, to tell him that he 
should come to her. He said : * By the blessing of 
God, to him who calls you, you shall make answer." l ) 

Hamdouna welcomed him, and said ; u Oh, Bahloul, 
I believe you come to hear me sing." He replied: 
" Most certainly, Oh ! my Mistress ! She has a mar- 
vellous gift for singing," he continued. 

u I also think that after having listened to my songs, 
you will be pleased to take some refreshments;" she 
observed. "Yes," said he. 

Then she began to sing admirably, so as to make 
people who listened die with love. 

After Bahloul had heard her sing, refreshments 
were served : he ate and he drank. Then she said to 
him : * I do not know why, but I fancy you would 
gladly take off your robe to make me a present of 
it." And Bahloul answered: * Oh, my Mistress! I 
have sworn to give it to her to whom I have done 
as a man does to woman." 

"What! you know what that is, Bahloul?" said she. 

"Whether I know it!" replied he. "I who am 

*) * To him who calls you, make answer.* This sentence is 
taken from the Ahadith, or Traditions of Mohammed. Some- 
times it is used in conversation in the same sense as above, 
but its true meaning is obscure. The words " By the blessing 
of God" in the same sentence is a form of acceptance or 




instructing God's creatures in that science? It is I 
who make them copulate in love, who initiate them 
in the delights a female can give, show them how 
you must caress a woman, and what satisfies her. 
Oh, my Mistress, who should know the art of coition 
if it is not I?" 

Hamdouna was the daughter of Mamoun, and the 
wife of the Grand Vizir. She was endowed with the 
most perfect beauty ; of a superb figure and harmo- 
nious form. No one in her time surpassed her in 
grace and perfection. Heroes on seeing her became 
humble and submissive, and looked down to the ground 
for fear of temptation; so many charms and perfec- 
tions had God lavished on her. Those who looked 
steadily at her were troubled in their mind, and 0 ! 
how many of the Valiant imperilled themselves for 
her sake. For this very reason Bahloul had always 
avoided meeting her for fear of succumbing to the 
temptation, and, apprehensive of his peace of mind, 
he had never, until that moment, ventured into her 

Bahloul began to converse with her. Now he 
looked at her and anon bent his eyes to the ground, 
dazzled by the radiancy of her beauty, and fearful of 
not being able to command his passion. Hamdouna 
burned with desire to have the robe, and he would 
not give it up without being paid for it. 

"What price do you demand ? " she asked. To 
which he replied, * Coition, 0 apple of my eye!" 

"You know what that is, 0 Bahloul?" said she. 

"By God," he cried, "no man knows women better 
than I ; they are the occupation of my life. No one 



has studied all their concerns more than I. I know 
what they are fond of; for, learn, 0 Lady mine! that 
men choose different occupations according to their 
genius and their bent. The one takes, the other 
gives ; this one sells, the other buys. My only thought 
is of love and of the possession of beautiful women. 
I heal those that are love-sick, and carry a solace 
to their thirsting vaginas." 

Hamdouna was surprised at his words and the 
sweetness of his language. A Could you recite me 
some verses on this subject?" she asked. 

"Certainly," he answered. 

K Very well, 0 Bahloul ! let me hear what you have 
to say." 

Bahloul recited as follows: — 

Entirely indifferent, alone in the world, am I. 
Nor a snap I care for Persian, Turk, or Araby 
For my heart's whole desire — Of that have no doubt, 
Is with women, in bed, fast love-locked to lie. 

Without vulva at hand to calm his fierce yearning 
My member erected, is devoured with hot burning 
By thy beauty excited, starts he up, when thou'rt present. 
Admire his fine head lance-straightness, to pierce thy soft 

[crescent ! 

By his quick movements in and out, between thy lovely thighs, 
Would he quench, 0 lady-love of mine ! the fire where pas- 
sion lies. 

Satisfaction full, 1 guarantee, again and again, thee to afford — 
Thy hottest heat to put right out, 0 apple of my eyes ! 

Do not drive me from thee, let me come to thee, 

As one who bringeth drink to the parched and love-thirsty! 




My soul is eager for passion's joys, 0 do not bashful be ! 
Deign my hungry eyes in thy bosom to look, and its secret 

[beauties see. 

Shall then the panting of our love be thus restrained? 
For all time must I hold it mute and muzzle-tied ? 
Only comes to pass that the will of Allah hath ordained ; 
And nothing happeneth He doth not decide. 
By thy love am I sorely constrained. 

While Handouna was listening she nearly swooned, 
and set herself to examine the member of Bahloul, 
which stood erect like a column between his thighs. 
Now, she said to herself: 

u l shall give myself up to him;" and now, "No, I 
will not." During this uncertainty she felt a yearn- 
ing for pleasure between her thighs, and Eblis made 
flow to her natural parts a moisture, the fore-runner 
of pleasure ! ). She then no longer combated her desire 
to cohabit with him, and reassured herself by the 
thought: "If this Bahloul, after having had his pleasure 
with me, should divulge it, no one will believe his 
words. " 

She requested him to divest himself of his robe, 
and to come into her room, but Bahloul replied: "I 
shall not undress till I have sated my desire, 0 apple 
of my eye/ 

Then Hamdouna rose, trembling with excitement 

*) The words * Eblis made flow a moisture " is an Arabic 
idiom, expressing that on a woman getting lustful the sexual 
parts get moist. Eblis is a rebellious angel who refused to 
bow down before Adam when God ordered him to do so. Some- 
times Eblis is also used as a general name for the devil, Satan, 
or demon. 



for what was to follow; she undid her girdle and 
left the room, Bahloul following her and thinking: 
"Am I really awake or is this a dream?" He walked 
after her till she had entered her boudoir. Then she 
threw herself on a couch of silk, which was rounded 
on the top like a vault, lifted her clothes up over 
her thighs, trembling all over, and all the beauty 
which God had given her was in Bahloul's arms. 

Bahloul examined the belly of Hamdouna, round 
like an elegant cupola, his eyes dwelt upon a navel 
which was like a pearl in a golden cup ; and descend- 
ing lower down there was a beautiful piece of nature's 
workmanship, and the whiteness and shape of her 
thighs surprised him. 

Then he pressed Hamdouna in a passionate embrace, 
and soon saw the animation leave her face ; she seemed 
to be almost unconscious. She had lost clean her 
head; and, holding Bahloul's member in her hands, 
excited and fired him more and more. 

Bahloul said to her: "Why do I see you so troubled 
and beside yourself?" And she answered: "Leave 
me, 0 son, of the debauched woman! By God I am 
like a mare in heat, and you continue to excite me 
still more with your words, and what words! They 
would set any woman on fire, even though she were 
the purest creature in the world. You will insist in 
making me succumb by your talk and your verses." 

Bahloul answered: "Am I then not like your hus- 
band?" "Yes," she said, "but a woman gets in heat 
on account of the man, as a mare on account of the 
horse, whether the man be the husband or not; 
with this difference, however, that the mare gets 



lustful only at certain periods of the year, and then 
receives the stallion, while a woman can always be 
made rampant by words of love ] ). Both these dis- 
positions have met within me, and, as my husband 
is absent, make haste, for he will soon be back." 

Bahloul replied: "Oh, my Mistress, my loins hurt 
me and prevent me mounting upon you. You take 
the man's position, and then take my robe and let 
me depart. " 2 ) 


To show the striking similarity of tricks and devices used 
by men to gain their nefarious ends over the supposed weaker 
sex, we quote the following from Poggio's " Jocose Tales 11 8 ), 
not to prove that the present tale is derived from the preceding, 
or vice versa, that we leave for " Storiologists " like Mr. W. 
Clouston 4 ), but, to demonstrate how closely gentlemen living 

*) Rabelais says on the subject of women who, against the 
laws of nature, go on receiving the embraces of men after 
having conceived: "And if anybody should blame them for 
allowing men to explore them when full, considering that beasts 
in the like case never endure the male to enter, they will say 
that those are beasts : but they are women making use of their 
right of superfetation." See page 154 for complete passage). 

") The continuation of this rather long but fascinating and 
most beautiful story may be read by the curious student in 
the " Scented Garden ". In the whole range of erotic literature, 
we know of nothing more moving and voluptuous, or written 
with equal charm and effect. 

3 ) Latin and English edit, (Paris, Liseux, 1379). Poggio 
was one of the first to publish anything in this style, and 
his imitators have frequently borrowed unblushingly without 

•) "Popular Tales and Fictions 1 ' by W. A. Clouston, (2 vols, 



in times and countries widely apart, and dissociated in most 
other respects besides, yet employ pretty much the same 
methods to procure a little sexual soulagement. 

In Latin, the title runs: " De Rustico qui anserem venalem 
defer ebat. T We head it: 


A young peasant was trudging to Florence to 
sell a goose there, when a lady, who fancied herself 
witty, asked him, out of fun, what he charged for 
it:— "What you can very easily pay," said he.— 
"What is that?" she enquired. — 14 Only one bout 
with you," quoth he.— "You are joking," she replied: 
"Never mind let us go indoors, and we will agree 
upon the price." When inside, he would not abate 
one jot, and the lady assented. But, as she had 
acted the superior part, when she claimed the goose 
he flatly refused to give it up, arguing that it was 
not he that had had to do with her, but she who 
had borne him down. 

The encounter had therefore to be renewed, and 
the youth went through the performances of a con- 
summate rider. According to the bargain, the woman 
again claimed the goose ; but the swain denied her a 
second time, asserting they were only quits; for he 
had not now received the price agreed upon, but 
merely avenged the insult offered him by the female, 
when she first lorded it over him. 

Lond. 1887). These ably documented volumes are dedicated 
to Sir Richard F. Burton, and are a thorough piece of work, 
well worthy of both dedicator and dedicated. 



The contention was still going on, when the husband 
came in and enquired what it was all about: — "I 
was anxious," said the wife, u to give you a good 
meal, had it not been for that lout; we were agreed 
upon twenty pence; now that he has entered the 
house, he has altered his mind and insists upon 
having two more.'' 

" By Jove, " exclaimed the husband, " such a trifle 
shall not stand in the way of our supper! Come, 
lad, take your money, here it is." And the peasant 
went away with the cash, and the carnal acquain- 
tance of the wife's virtue into the bargain. 


From very early times the art of coition has formed 
the subject of many books. The Greek and Roman 
Poets and Dramatists teem with allusions, which, in 
the translations made of their works, are either in- 
elegantly veiled, clumsily half-explained, or mystified 
out of all recognition as to their true import. The 
intelligent reader should consult Forberg's Manual of 
Classical Erotology, Latin and English text, Paris, 2 
vols. 1899, and Blondeau's a Dictionnaire de la Langue 
tirotique* for the key to unlock the classics. These 
books are mines of knowledge ; from them the student 
will learn more in a week than the painful thumbing 
of hated u Cwsars" and "Horaces" has taught him 
in five years. 

Turning to the philosophic Orient, we find that 
amongst the Easterns the modes of congress have 
formed the subject of intelligent study on a very 



systematic scale, and their erotic works contain detailed 
explanation of every possible (and, to a European, 
impossible) position in which the act of venery can 
be performed. The Ananga Banga gives thirty-two 
divisions ; the Scented Garden forty divisions (together 
with six different movements during the coitus), and, 
in addition, describes the most suitable methods for 
hump-backs, corpulent men, pregnant women, etc.; 
whilst the Old Man Young Again and The Secrets of 
Women placing the act into six divisions, viz.; — 
1. In the ordinary posture, 2. in the sitting posture, 
3. side or reclining postures. 4. the prone postures, 
5. the stooping postures, and, 6. the standing post- 
ures — subdivides each of these into ten varieties, thus 
arriving at the grand total of sixty! l ) 

Before drawing aside the curtain concealing the 
a art and mystery of man's highest enjoyment, " we 
venture to offer a few remarks as to the importance 
of the u Science and practice of Dalliance and Love- 
delight. * 

Says Kallyana Malla: — "It is true that no joy in 
the world of mortals can compare with that derived 
from the knowledge of the Creator. Second, however, 
and subordinate only to this, are the satisfaction and 
pleasure arising from the possession of a beautiful 
woman. Men, it is true, marry for the sake of un- 
disturbed congress, as well as for love and comfort, 

') See notice of an English version of this book,— the only 
translation of it that has appeared in any European language, 
which has been prepared and is published by the Editor of the 
present work — at Commencement and end of the present book. 



and often they obtain handsome and attractive wives. 
But they do not give them plenary contentment, nor 
do they themselves thoroughly enjoy their charms. 
The reason of which is that they are purely ignorant 
of the Scripture of Cupid, the Kama Shastra, and, 
despising the difference between the several kinds of 
women they regard them only in an animal point of 
view. Such men must be looked upon as foolish and 
unintelligent; and this book is composed with the 
object of preventing lives and loves being wasted in 
similar manner. 

Thus all you who read this book shall know 

how delicious an instrument is woman, when artfully 
played upon, how capable she is of producing the 
most exquisite harmony; of executing the most com- 
plicated variations and of giving the divinest pleasures." 

u No one, (he states in another part,) yet has written 
a book to prevent the separation of the married pair, 
and to show them how they may pass through life 
in union .... The chief reason for the separation 
between the married couple, and the cause which drives 
the husband to the embraces of strange women, and 
the wife to the arms of strange men, is the want of 
varied pleasures, and the monotony which follows 
possession. There is no doubt about it. Monotony 
begets satiety, and satiety distaste for congress, es- 
pecially in one or the other; malicious feelings are 
engendered, the husband or the wife yield to- tempta- 
tion, and the other follows, being driven by jealousy. 
For it seldoms happens that the two love each other 
equally, and in exact proportion, therefore is the one 
more easily seduced by passion than the other. From 



such separations result polygamy, adulteries, abortions, 
and every manner of vice, and the erring husband and 
wife fall into the pit .... 9 

■ Fully understanding the way in which such quarrels 
arise, I have in this book shown how the husband, 
by varying the enjoyment of his wife, may live with 
her as with thirty-two different women, ever varying 
the enjoyment of her, and rendering satiety impossible. 
I have also taught all manner of useful arts and 
mysteries by which she may render herself pure, 
beautiful, and pleasing in his eyes." 

No wiser words than these of Kallyana Malla, can, 
we opine, be framed to justify the purpose of our 
attempt, or serve as better introduction to that which 
is to follow in the next chapter. 


The student is recommended to study the Article in the 
"Foreword," by Paul Mantegazza on "Copulation and 
its Ethnical Variations 1 ' in connection with this chapter. 

The conjunction with the man bending over the 
woman on her back, is the most usual, and the one 
best adapted to nature. Luisa Sigea 1 ) says: — 

') A storehouse of Realism in Refined language The Dialogues 
of Luisa Sigea, (Aloisise Sigese Satiar Sotadica de Arcanis Amoris 
et Veneris). Literally translated from the Latin of Nicolas 
Chorier. Dialogue I. The Skirmish. — II. Tribadicon. — III. 
Fabrice. — IV. The Duel. — V. Pleasures. — VI. Frolics and 
Sports. Three volumes (small 8vo). — Price. ... £ 2.2s. This 
work, so well known under the name of Aloisia or Meursius, 
is the most famous production of the Neo-Latin private literature. 
In six 'Dialogues", or more properly speaking, dissertations 



"As for me, I like best the usual custom and the 
ordinary method: let the man lie upon the woman, 
who is on her back, bosom to bosom, stomach to 
stomach, pubes to pubes, his stiff spear opening her 
delicate cleft. What can in fact be sweeter than to 
imagine the woman extended on her back, supporting 
the welcome weight of an adored body, exciting by 
unceasing voluptuous lascivity to tender transports? 
What more pleasant than to take delight in the face 
of her lover, in his kisses, sighs, in the varying fire 
of his eyes? What better than to press her lover 
in her arms, or, wakening new fires, to participate in 
sensations, which neither age nor anything else can 
blunt? What more favourable to the voluptuous 
pleasures of both at lascivious movements given and 
received? What more opportune at the moment, when 
one expires voluptuously, than to revive under the 
vivifying balm of hot kisses? 

The copulation face to face with the woman sitting 
obliquely, is described by Luisa Sigea with her usual 
elegance and vivacity: — 

of gradually increasing interest, where perfection of vocabulary 
vies with the seductive charm of the subject, the Mysteries of 
Love and the Secret Refinements of Pleasure are set forth in 
methodical order. Two young women, lying side by side in 
the same bed, mutually initiate each other in the Science of 
Life in a series of indiscreet confidences, passionate scenes, 
and voluptuous descriptions, the language chosen, like a trans- 
parent veil, only serving to heighten the lascivious nudity of 
the pictures drawn; and the gracious tittle-tattle of the two 
women imparting a delicacy and fascination generally absent 
from this style of work. The edition was issued by our late friend, 
Isidore Liseux, and may fitly be termed the libertine's text-book. 



"Caviceo comes on, blithe and joyous (Olympiad 
recital). He despoils me of my chemise, and his 
libertine hand touches my parts. He tells me to sit 
down again as I was seated before, and replaces the 
chairs under me in such a manner that my legs are in 
the air, the entrance to my garden was wide open 
to the assaults I was expecting. He then slides his 
right hand under my buttocks and draws me a little 
closer to him. His left hand holds his javelin; then 
he stretches himself down upon me with his rammer 
before my door, and introduces its head with one push 
in the cleft, opening his lips. There he rested awhile 
steady and not pushing further in. "My dear Octa- 
via," he says, u clasp me tightly, raise your right thigh 
and rest it on my side." "I do not know what you 
want," I said. Hearing this he lifted with his own 
hand the thigh, and guided it round his loin, as be 
wished ; finally he forced his arrow into the target of 
Venus. In the beginning he is pushing in bit by bit, 
then quicker, and at last at such a pace, that I could 
not doubt, that I was in great danger. His member 
was hard as horn, and he forced it in so cruelly, 
that I cried out, "You will tear me in pieces!" He 
stopped for a moment his work. "I implore you to be 
quiet, my dear," he said, "it can only be done in this 
way; endure it without flinching." 

Nothing is more frequent than the conjunction 
whilst standing, the woman with her back to the man ; 
it is indeed very easy to do it that way in any place, 
as you have only to lift up the clothes of your 
beloved, and exhibit your weapon ; it is, therefore, the 
best manner for those who have to make instantane- 



ous use of an opportunity when you take your pleas- 
ure in secret. Thus Priapus complains of the wives 
and daughters of his neighbours who came incessantly 
to him burning with ticklish desires. 

• Cut off my genital member which the neighbouring women 
wear out. Every night they are always in rut, more lascivious 
than sparrows, Oh ! 1 am bursting !...." 

(Priapeia XXV) 

I remember a medical man of our time, one of the 
most celebrated professors (I had nearly uttered his 
name) who to emphasize this, called his daughter, 
and pointing to the blushing girl, while his hearers 
could not help smiling, said: "I have fabricated her 
standing." A representation of this position is to be 
found in the 'Monuments de la vie privSe des douze 
Chars. PL XL VI, and another in the Monuments 
du Culte Secret des Dames Romaines, PL XIII. 

Finally, one can get into a woman turning her 
back to the man, after the manner of the quadrupeds, 
who can have no connection with their females, than 
by mounting upon them from behind *). There are 
people, who believe that a woman conceives more 
easier while on all fours. Lucretius, says: — 

Women are said to conceive 

Easier when down after the manner of beasts, 

On their hands and knees, because the organ absorbs 

Better the seed, with the body prone and the hips elevated. a ) 

*) Plinius has treated this extensively in his Natural History, 
Book X, Ch. 63. 

8 ) (Of the Nature of Things IV, v. 1259)— And Luisa Sigea. 



A singular reason for the necessity of encountering 
a woman that way is given by Luisa Sigea with her 
usual sagacity. 

u For pleasure, one likes a vulva which is not 
placed too far back, so as to be entirely hidden by 
the thighs; it should not be more than nine or ten 
inches from the navel. With the greater number of 
young girls the pubes goes so far down, that it may 
easily be taken as the other way of pleasure. With 
such the coitus is difficult. Theodora Aspilqueta could 
not be deflowered till she placed herself prone on her 
stomach, with her knees drawn up to her sides. 
Vainly had her husband tried to manage her while 
lying on her back, he only lost his toil? 

{Dialogue VII.) 

Erotic Postures. 

We may here mention that in Forberg's famous 
"Manual of Classical Erotology no less than Ninety 
modes of sexual union are enumerated by the learned 
German. It is only just to state that of these no 
more than Forty-Eight fall under the designation of 
legitimate intercourse between the sexes, the rest 
being composed of what are called spinthriae, or 
* bracelets " a species of coition where several men 
and women are simultaneously united in unnatural 
connection. For further information regarding these 
" positions % we must beg the reader to consult for 
himself the extraordinary work of Dr. Carl F. Forberg. 




This position vulgarly called "St. George", and 
Me Postilion" or "a Cheval", in which the man lies 
supinely upon his back, whilst the woman mounts on 
him, and procures the orgasmic rapture by her own 
activity, merits perhaps a little more space than bare 
enumeration. In Boccaccio, the Abbot appears to have 
disported himself with the trapped girl in this way *); 
and if we may judge from the numerous references 
to it in their writings, this posture must have been 
a favourite one amongst the Romans. 

Our book being from the Arabic, we must not lose 
sight of the fact that, although probably practised by 
certain masters of the voluptuous arts, the mode of 
copulation here treated is sternly discountenanced by 
Moslems. In tact we have introduced this subject 
only to make our discussion complete. 

The Quran says (chap. II): 

8 Your wives are your tillage ; go in therefore unto 
your tillage in what manner soever ye will. * Usually 
this is understood as meaning in any posture, standing 
or sitting, lying, backwards or forwards. Yet there 

') " The girl, who was neither iron nor adamant, readily 
enough lent herself to the pleasure of the abbot, who, after 
he had clipped and kissed her again and again, mounted upon 
the monk's pallet and having regard belike to the grave 
burden of his dignity and the girl's tender age, and fearful 
of irking her for overmuch heaviness, bestrode not her breast, 
but set her upon his own, and so a great while disported 
himself with her." 

Decameron Day h Novel 4 (Payne I. 69). 



is a popular saying, which proves that the practice 
is held in horror, about the man whom the woman 
rides; "Cursed be he who maketh woman Heaven 
and himself Earth! *■ 

(The Book of the Thousand Nights and a Night, 
vol. Ill, p. 304, note 2.) 


We cannot here resist quoting the following from 
" The Scented Garden;" it forms part of an impas- 
sioned story given in the chapter treating of the 

"Names given to the Sexual Organs of Women. 1 ' 

"I was in love with a woman who was all grace 
and perfection, beautiful of shape and gifted with all 
imaginable charms. Her cheeks were like roses, her 
forehead lily white, her lips like coral ; she had teeth 
like pearls and breasts like pomegranates. Her mouth 
opened round like a ring; her tongue seemed to be 
incrusted with precious gems; her eyes, black and 
finely slit had the languor of slumber, and her voice 
the sweetness of sugar. With her form pleasantly 
filled out, her flesh was mellow like fresh butter, and 
pure as the diamond. 

As to her vulva, it was white, prominent, round 
as an arch: the centre of it was red, and breathed 
fire, and without a trace of humidity; for, sweet to 
the touch, it was quite dry. When she walked it 
showed in relief like a dome or an inverted cup. In 
reclining it was visible between her thighs, looking 
like a kid couched on a hillock. 

This woman was my neighbour. All the others 




played and laughed with me, jested with me, and 
met my suggestions with great pleasure. I revelled 
in their kisses, their close embracings and nibblings, 
and in sucking their lips, breasts and necks. I had 
coition with all of them, except my neighbour, and 
it was exactly her I wanted to possess in preference 
to all the rest; but instead of being kind to me, she 
avoided me rather. When I contrived to take her 
aside to trifle with her and spoke to her of my desires, 
she recited to me the following verses, the sense of 
which was a mystery to me: 

" Among the mountain tops I saw a tent placed firmly, 
Apparent to all eyes high up in mid-air. 
But, oh! the pole that held it up was gone. 
And like a vase without a handle it remained, 
With all its cords undone, its centre sinking in, 
Forming a hollow like that of a kettle " *). 

.... When she had finished speaking these things 
I began to recite to her the verses which Abou 
Nowas *), had taught me. 

As I proceeded I saw her more and more moved. 
I observed her giving way, to yawn, to stretch her- 
self, to sigh. I knew now I should arrive at the 
desired result. When I had finished, my member was 

*) For the ingenious explanation given of these lines we 
must refer to " The Scented Garden " ; Space forbids our 
quoting here the story in full. 

*) The real name of Abu Nowas was Abu Ali |Hasoun. He 
also bore the surname of El Hakim. Born of obscure parentage 
about the year 135 of the " Flight " (Hegira), he acquired a 
great reputations as poet and philosopher. A number of very 
rollicking stories have been fathered on him. 



in such a state of erection that it became like a 
pillar, still lengthening. 

When Fadihat el-Jemal saw it in that condition 
she precipitated herself upon it, took it into her 
hands, and drew it towards her thighs. I then said, 
"0 apple of my eyes, this may not be done here, 
let us go into your chamber. 71 

She replied, * Leave me alone, 0 son of a debauched 
woman ! Before God ! I am losing my senses in seeing 
your member getting longer and longer, and lifting 
your robe. Oh, what a member ! I never saw a finer 
one ! Let it penetrate into this delicious, plump vulva, 
which maddens all who heard it described; for the 
sake of which so many died of love; and of which 
your superiors and masters themselves could not get 

I repeated, "I shall not do it anywhere else than 
in your chamber." She answered, "If you do not 
this minute enter this tender vulva, I shall die." 

As I still insisted upon repairing to her room, she 
cried, "No, it is quite impossible; I cannot wait so 

I saw, in fact, her lips tremble, her eyes filling 
with tears. A general tremour ran over her, she 
changed colour, and laid herself down upon her back, 
baring her thighs, the whiteness of which made her 
flesh appear like crystal tinged with commine. 

Then I examined her vulva — a white cupola with 
a purple centre, soft and charming. It opened like that 
of a mare on the approach of a stallion. 

At that moment she seized my member and kissed 
it, saying: "By the religion of my father! It must 



penetrate into my vulva!" And, drawing nearer to 
me, she pulled it towards her vagina. 

I now hesitated no longer to assist her with my 
member, and placed it against the entrance to her vulva. 

As soon as the head of my member touched the 
lips, the whole body of Fadihat el Djemal trembled 
with excitement. Sighing and sobbing, she held me 
pressed to her bosom. 

Again I profited by this moment to admire the 
beauties of her vulva. It was magnificent, its purple 
centre setting off its whiteness all the more. It was 
round, without any imperfection ; projecting like a 
splendidly curved dome over her belly. In one word, 
it was a master-piece of creation as fine as could be 
seen. The blessing of God, the best Creator, upon it. 

And the woman who possessed this wonder had in 
her time no superior. 

I counted that during that day and night, I accom- 
plished twenty-seven times the act of coition, and I 
became afraid that I should never more be able to 
leave the house of that woman. 


In the work called Ananga Banga, or Stage of the 
Bodiless One 2 ) this fagon is termed Purushayitabandha 

*) Mulier equitans; see the Satyricon of Petronius (Ch. CXL); 
also Horace (Satire II. 7, 47-50). 

i.e. " When keen nature inflames me, any lascivious slut, 
who naked under the light of the lanthorn, takes the strokes 
of my swollen tail, or wriggles with her buttocks on her 
supine horse..," Vide also « Priapeia" pages 133 and 152. 

') A treatise in Sanskrit more vulgarly known as Koka 



which is thus described:— "It is the reverse of what 
men usually practise. In this case the man lies upon 
his back, draws his wife upon him and enjoys her. 
It is especially useful when he, being exhausted, is 
no longer capable of muscular exertion, and when she 
is ungratified, being still full of the water of love. 
The wife must, therefore, place her husband supine 
upon the bed or carpet, mount upon his person, and 
satisfy her desires. Of this form of congress there 

Pandit from the supposed author, a Wazir of the great Rajah 
Bhoj, or, according to others, of the Maharajah of Kanoj. 
Under the title Lizzat al-Nisa (The Pleasures, or enjoying-of 
Women) it has been translated into all the languages of the 
Moslem East, from Hindustani to Arabic. It divides postures 
into five great divisions : [1] the woman lying supine, of which 
there are eleven subdivisions; [2] lying on her side, right or 
left, with three varieties; [3] sitting, which has ten; [4] 
standing, with three subdivisions, and [5] lying prone, with 
two. This total of twenty-nine, with three forms of "Purushayit 
when the man lies supine (see the Abbot in Boccaccio i. 4), 
becomes thirty-two, approaching the French quarante facons. 
The Upavishta, majlis, or sitting postures, when one or both 
• sit at squat " somewhat like birds, appear utterly impossible 
to Europeans who lack the pliability of the Eastern's limbs. 
Their object in congress is to avoid tension of the muscles 
which would shorten the period ef enjoyment. In the text the 
woman lies supine and the man sits at squat between her 
legs: it is a favourite from Marocco to China. A literal 
translation of the Ananga-ranga appeared in 1873 under the 
name of Kama-Sbastra, or the Hindoo Art of Love (Ars Amoris 
Indica); but of this only six copies were printed. It was re- 
issued (printed but not published) in 1885. The curious in 
such matters will consult the Index Librorum Prohibitorum 
(London, privately printed, 1879) by Pisanus Fraxi (H. S. 



are three subdivisions :"-Kaly ana Malla here proceeds 
to explain these. We refer the curious reader to the 
work itself. The chapter treating of it is most 

Juvenal (VI, 321-322) in speaking of the debau- 
chery of women, says of Saufeia:— 

Provocate et tollit pendentis prcemia coxm. 
Ipsce Medullince fluctum crissantis adorat. 

"She challenges them, and bears off the prize of 
her hanging thigh ; but she herself adores the undul- 
ating wriggling of Medullina's haunches." 

The "hanging thigh" says "Neaniskos," the learned 
commentator of "Priapeia," means Saufeia's thigh, 
which hung over the girl who lay underneath her, the 
reference being to tribadism. — 

Tarn tremulum crissat, tarn blandum prurit ut ipsum, 
Masturbatorem fecerit Hyppohjtum. 

"She wriggles herself so tremulously, and excites 
such lubricous passions, that she would have made 
Hyppolytus himself a masturbator. " 

Arnobius calls this posture inequitatio, "a riding 


Lucretius (lib. IV, 5, 1265-1272) says:— "For the 
woman prevents and resists conception if wantonly 
she continues coition with a man with her buttocks 
heaving, and fluctuates her whole bosom as if it were 
boneless." (That is, whilst the woman bends over 
the man and continually curves herself as if she had 
no spine or bone in her back.) "For she thrusts out 
the plough-share from the right direction and path of 



her furrow, and turns aside the stroke of the semen 
from her parts. And the harlots think to move in 
this manner for their own sake, lest they should be 
in continual pregnancy, and at the same time that 
the coition might be the more pleasing for their men. " 

Apuleius has several passages bearing upon this 
posture. In his Metamorphoses, lib. II, we read: — 
*As she spoke thus, having leapt on my bed, she 
repeatedly sank down upon me and sprang upwards, 
bending inwards; and wriggling her flexible spine 
with lubricous movements, glutted me with enjoyment 
of a pendant coition, until fatigued, with our passions 
enervated and our limbs languid, together we sank 
panting in a mutual entwinement. " 

This subject is treated exhaustively in Priapeia, 
where a host of citations (with translation), are given 
that should satisfy the most exacting. 

In an Arabic amatory work, entitled " The Old 
Man Young Again * an English version of which the 
present translator has issued since the first edition of 
the tt Book of Exposition " was printed, some eight 
variations of the " sitting posture * are detailed, the 
woman being uppermost. The man and the woman 
sit in a swinging hammock on New Year's Day, the 
woman placing herself on the man's lap, over his 
yard, which is standing. They then take hold of one 
another, she placing her two legs against his two 
sides, and set the swinging hammock in motion. And 
thus when the hammock goes on one side the yard 
comes out of her, and when it goes to the other side 
it goes into her, and so they go on swinging without 
inconvenience or fatigue, but with endearment and tender 



playing, till depletion conies to both of them.— This 
is called " Congress of the New Year's hammock. * 

That our own English voluptuaries are no strangers 
to the vigorous practice of * St. George," the following 
happily conceived poem by an olden-time Earl is evi- 
dence : 

With this we must conclude the chapter. Our brief 
outline may be abundantly filled in by consultation 
of the various works we have quoted. 


La ight, when to your bed I came, 

You were a novice at the game, 

I've taught you now a little skill 

But I have more to teach you still, 

Lie thus, dear Sir, I'll get above, 

And teach you a new seat of love; 

When I have got you once below me, 

Kick as you will, you shall not throw me; 

For tho! I ne'er a hunting rid, 

I'll sit as fast as if I did, 

Nor do I stirrup need, 

To help me up upon my steed. 

This said, her legs she open'd wide, 
And on her lover got astride 
And being in her saddle plac'd 
Most lovingly the squire embrac'd 
Who viewed the wanton fair with wonder, 
And smil'd, to see her keep him under, 
While she, to shew she would not tire, 
Spur'd like a fury on the squire, 
And tho' she ne'er had rid in France, 
She made him caper, curvet, dance, 
Till both of them fell in a trance. 

'Twas long e'er either did recover 

') The Earl of Harrington's Poems (p.p. 88-90). Lond. 1824. 



At last she kissed her panting lover, 

And, sweetly smiling in his face, 

Ask'd him, " How he liked the chase ? " 

He scarce could speak, his breath was short, 

But sobbing, answer'd " Noble sport ; 

u I'd give the best horse in my stable, 

That either I or you were able 

To ride another, for I own 

There never was such pastime known ; * 

This answer pleased the frolic maid, 
She sucked his breast, and, laughing, said, 
"If you, good Sir, resolve to try 
Another gallop here am I, 
Ready to answer your desire, 
Nor will you find me apt to tire 
In such a chase: I'll lay a crown, 
Start you the game, I'll run it down." 

The squire o'erjoyed at what she said, 
Hugg'd to his breast the sprightly maid; 
For he was young and full of vigour, 
And Cherry was a lovely figure, 
Was ever cheerful, brisk and gay, 
And had a most enticing way. 
She kiss'd his eyes, she bit his breast, 
Nor did her nimble fingers rest, 
Till he had all his toil forgot, 
And found his blood was boiling hot, 
While Cherry (who was in her prime 
Still knew, and always nick'd her time) 
Bestrid the amorous squire once more, 
And gallop'd faster than before, 
Fearing the knight might interrupt her, 
She toss'd and twirl'd upon her crupper; 
Nor did she let her tongue lay idle, 
But thrust it in by way of bridle, 
And giving him a close embrace, 
Did finish the delightful chase. 




(From the third chapter 
of Master Francois Rabelais 1 * Gargantua"). ! ) 

Grangousier was a good fellow in his time, and 
notable jester; he loved to drink neat as much as 
any man that then was in the world, and would 
willingly eat salt meat. To this intent he was ordin- 
arily well furnished with gammons of bacon, both of 
Westphalia, Mayence and Bayonne, with store of dried 
neat's tongues, plenty of links, chitterlings and pud- 
dings in their season; together with salt beef and 
mustard ; a good deal of hard roes of powdered mullet 
called botargos, great provision of sausages, not of 
Bolonia (for he feared the Lombard Boccone), but of 
Bigorre, Longaulnay, Brene, and Rouargue. In the 
vigour of his age he married Gargamelle, daughter 
to the King of the Parpaillons, a jolly pug and well- 
mouthed wench. These two did oftentimes do the 
two-backed beast together, joyfully rubbing and frotting 
their bacon gainst one another, in so far, that, at 
last she became great with child of a fair son, and 
went with him unto the eleventh month ; for, so long, 
yea longer, may a woman carry her great belly, 
especially when it is some masterpiece of nature, and 
a person predestinated to the performance, in his 
due time, of great exploits. 

As Homer says that the child which Neptune 

') Translated by Sir Thomas Urquhart, of Cromarty, and 
Peter A. Motteux. 



begot upon the nymph, was born a whole year after 
the conception, that is in the twelfth month. For, 
as Aulus Gellius saith, lib 3, this long time was 
suitable to the majesty of Neptune, that in it the 
child might receive his perfect form. For the like 
reason Jupiter made the night, wherein he lay with 
Alcmena, last forty-eight hours, a shorter time not 
being sufficient for the forging of Hercules, who clean- 
sed the world of the monsters and tyrants wherewith 
it was suppresed. My masters, the ancient Panta- 
gruelists, have confirmed that which I say, and withal 
declared it to be not only possible, but also maintained 
the lawful birth and legitimation of the infant born 
of a woman in the eleventh month after the decease 
of her husband. (Here follows a list we omit from 
this citation. Editor.) 

By the means of laws such as these, the honest 
widows may without danger play at the close buttock 
game with might and main, and as hard as they can, 
for the space of the first two months after the decease 
of their husbands. I pray you, my good lusty springal 
lads, if you find any of these females, that are worth 
the pains of untying the cod-piece-point, get up, ride 
upon them, and bring them to me ; for, if they happen 
within the third month to conceive, the child shall 
be heir to the deceased, if, before he died, he had no 
other children, and the mother shall pass for an honest 
woman. When she is known to have conceived, thrust 
forward boldly, spare her not whatever betide you, 
seeing the paunch is full. As Julia, the daughter of 
the Emperor Octavian, never prostituted herself to 
her belly-bumpers, but when she found herself with 



child, after the manner of ships, that receive not their 
steersman till they have their ballast and lading. 
And if you blame them for this their rataconniculation, 
and reiterated lechery upon their pregnancy and big- 
belliedness, seeing beasts, in the like exigent of their 
fulness, will never suffer the male-masculant to encroach 
them, their answer will be, that those are beasts, but 
they are women, very well skilled in the pretty vales 
and small fees of the pleasant trade and mysteries of 
superfetation ; as Populia heretofore answered, accord- 
ing to the relation of Macrobius, lib. 2, Saturnal. 

If the devil will not have them to bag, he must 
wring hard the spigot, and stop the bunghole 

Shocking as it may be to say, it has often been 
observed that women suddenly deprived by death of 
their husbands are often, when once the first terrible 
mortification at their loss has passed off, very eager 
for sexual intercourse for the apaisement of their 
natural desires — according as their late partner may 
have accustomed them to more or less rich and regular 
diet. Whether a saucy-eyed English matron (God 
bless them), Egyptian or Turkish dame, all are alike 
in their subjection to these laws of coynte-hunger to 
which nature has made them amenable. The follow- 
ing translation from a Turkish MS. illustrates our 

l ) We give the quotation in full as no Author is more easy 
of misconstruction than Master Rabelais when served up in 
u bits and snatches 71 . 




A certain peasant of Anatolia was oue day at 
Constantinople. Nature had amply provided him with 
those gifts which please ladies, and he had a secret 
presentiment that perhaps his tool might make his 
fortune. Had he not seen many of his countrymen 
succeed in the same manner, and why should not he, 
who was one of the best furnished men in the coun- 
try, meet with equal good-luck? 

Full of these ideas he entered the city. He soon 
saw one of his fellow countrymen, seated in a shop 
and surrounded by vegetables and fruits, for he sold 
to the citizens the produce of market gardens in the 
suburbs which were cultivated by some of his country 

The two Anatolians entered into conversation, and 
the new comer told the other of his intentions. 

"Matters could not fall out better for you," cried 
the shop-keeper. * Exactly opposite here, lives a 
widow, well off, and still young, and who has never 
found a foot big enough to fill her slipper. There 
is the very chance for you." 

The young fellow to whom this was addressed, did 
not lose a word of what was said. He reflected a 
minute and then hit on a plan. 

"Give me one of your gourds, * he said to his new friend. 

"Choose one," replied the other. 

He chose a straight and tolerably big one. It was 
as long as the distance from the wrist to the elbow, 
and as thick as his wrist. He peeled it, and let the white 
flesh of the vegetable show, then cut off one end, 



hollowed the gourd all through, and made a small hole 
at the rounded end. 

That being done, he opened his chulwar, used the 
gourd as a sheath for the noble dagger which ladies 
delight to polish, and then went and pissed against 
the wall under the windows of the widow's house. 

A negress slave, who through the casement had 
seen him talking to the fruiterer, noticed with what 
a gigantic instrument he was armed. She at once 
ran to inform her mistress. The latter approached 
the window, saw it with her own eyes, and was filled 
with joy. 

"Go down," she said to her servant, "and bring 

that man to me." 

The servant promptly obeyed her mistress, went 
out, and spoke to the fruiterer, who called his fellow 

* The hanum l ) wishes to speak to you," he said, 
and accompanied the words with a significant wink. 

The man followed the negress and was ushered 
into the presence of the widow, who was enveloped 
in a veil, and who asked him to sit next her on a 
divan. After the exchange of the usual compliments, 
the widow asked him who he was, whence he came, 
and what he was doing in Constantinople. He told 
her his name, and the village from whence he came, 
and added that he had come to the capital to get 
married, being encouraged by the success which many 
of his comrades who had come to Constantinople with 
the same purpose, had met with. 

x ) i.e. lady. 



The lady reflected for a few moments, and then she 
asked him to prove his capabilities, and give her a 
specimen of his powers, before sbe gave him a 
definite answer. 

"Oh, no," he replied, " I am a good Mussulman, 
and would not for worlds commit a sin which is 
against the tenets of our holy religion." 

The lady pressed him, and to tempt him the more, 
she laid hold, through his chahvar, *) of a handsome 
tool which made her mouth water, but he was resolute 
in his determination. Then the lady, finding that he 
would not play, resolved to treat the affair seriously, 
and offered him her hand. He accepted the offer, 
and the following day the marriage was celebrated 
at her house. 

Night being come the bridegroom came to his newly 
married wife, took off her veil, laid her on the bed, 
and took his place by the side of her. She being 
very hot and randy, asked him to satisfy her longings; so, 
with the instrument with which nature had so liberally 
endowed him he began to work in the proper place. 

" Why, how is this ? * said the lady as she took it 
in her hand to put it in properly. "I thought you 
were better furnished." 

*Ah, but I have two." 

"You have two!" she cried, beside herself with 
pleasure. " Well, let me see what you can do with 
this one." 

With that he continued the operation, and his wife 
was delighted with his magnificent dagger. 

l ) i.e., drawers. 



" Put them both in ! " she cried in the excitement 
of her pleasure. " Put them both in. On good land 
you ought to sow with a double dibble ! " 


Referring to the action which gives rise to the 
story on page 27, known to the Romans as crepitus 
ventris, and to English-Speaking peoples as ''breaking 
of wind", it will be of interest to the curious reader 
to note a few authors who have dealt with this 
subject. To the too fastidious and would-be respec- 
table, I commend the lines found on an old tombstone: 

* Let your wind go free, wherever you be, 
For it was the wind that killed me." 

Of classical writers we have Catullus (Carmen xxm), 
Martil (x, 14), Juvenal, Suetonius (in Claud., xxxn), 
Lampridius (in Commod.), Hesiod, Diogenes Laertes 
on Pythagoras, Diodorus Siculus, Pliny (L. xxvm, c. 
19), Plutarch, Aristophanes (Clouds), Herodotus, etc. 
The Thousand Nights and a Night (n, 88; iv, 160, 
note 2; v. 99, 35; xu, 56) contains several rollicking 
anecdotes on the subject ; Rabelais has a chapter upon 
the various kinds of wipe-breeches; Balzac has three 
tales (The Merry jest of King Louis the Eleventh; The 
Clerks of St. Nicholas; and The Merry Tattle of the 
Nuns of Poissy) in his inimitable Droll Stories; and 
Zola devotes a chapter in his much talked-of novel 
La Terre (The Soil) to the exploits of an old soldier 
who was greatly gifted that way. In fact, in French 
there is quite a literature on the subject, some of 



the works going so far as to describe the various 
sounds which can be produced. Such is the Descrip- 
tions de six especes de pets. 

Amongst other volumes, I may mention Hart de 
peter, — L'Eloge du pet, — La Chezonomie, ou V Art de 
ch...., — he nouveau Merdiana (which contains a trans- 
lation of Swift's article, entitled L'art de mediter sur 
la garde-robe). — Les Francs-Pet..., — L'art de desopiler 
la rate, VHistoire de PeUen-Vair et de la Peine des 
Amazones,— Physiologie inodore, illustree et propre a, 
plus d'un usage, — Sirop-au-cul, ou VHeureuse Deli- 
vrance, — Gras et Maigres, ou Nouveau Merdiana- 
pissa-foirillyala, veritable code et art des chieurs, pisseurs 
et foireux, — Peteriana, — Le Directeur des Estomacs, 
etc., etc. Piron, M. de Malesherbes, Pere Kircher the 
Jesuit, Rabelais, Beroalde de Verville (Le Moyen de 
parvenir), and the Cent Nouvelles Nouvelles, all treat 
the matter ; which is further expounded in the MSmoires 
de VAcademie de Troyes. Of English writers I will 
merely mention the names of Swift, Smollett (Humphrey 
Clinker; and The Adventures of an Atom), Sterne 
(Sentimental Journey), and Somerville [The Officious 
Messenger *) 


Lest any person, on reading the note l ) given at 
page 11 anent the clipping and burning off the hair 

') This bibliographic note we have borrowed from Priapeia 
page 105. Printed mdcccxc, this book contains the Latin and 
English, accompanied by learned Commentaries, of the Sportive 
Epigrams of Divers Poets on Priapus. 




from the privy parts, suppose that this practice is 
exclusively oriental, we think it proper to produce 
proof from the ancient writers of Greece and Rome 
to show that in those countries also, the habit, at 
least chiefly among the psedicatores and sybarites, was 
known to be thoroughly in vogue. ') 

In the "Manual of Classical Erotology *, the learned 
author states: g It was not without some art, that the 
patients performed their functions. Their business, 
however, consisted chiefly in plucking out the hairs, 
and to know how to ply their haunches. 

The patients took care in the first place to entirely 
remove the hair from all parts of their body 2 ) ; from 
the lips, arms, chest, legs, the altar of passive lust, 
the anus; Martial II. 62: 

tf Pluck out the hair from breast and legs and arms ; 
Thy rigid member must be free from fur, 

') Lest some ill-disposed persons should imagine that we 
have ourselves an admiration for females who clip off the hair 
from their private parts, we beg leave to state at once that 
we abhor the practice. In fact, if the truth must be told, we 
once, with carnal intentions attacked a French housemaid who 
we believed, was not indifferent to our attentions, and in 
despite of her protestations to respect her virginity, we rapidly 
thrust our hand up her petticoats, only to find to our horror 
that she was clean depilated, wore no drawers, (those incite- 
ments to voluptuousness) and had not the slightest hairy 
appendage to give mysterious charm to the spot. 

2 ) Always, however, excepting the head, for they took great 
care of their head of hair. 

Horace (Epode XI. v. 40—43): "Nothing", he says, "will 
take away his love for Lyciscus, save another love for a plump 
youth, tying up his long hair". 



We know you do this, Labieims, for your lady-love ; 
But why, Labienus, do this to your anus ? " 

And again ix, 28: 

" While you Chrestus, appear thus with your parts all hairless, 

With a mentula like to the neck of a vulture, 

A head as shining as a prostitute's buttocks, 

With not a hair appearing on your leg, 

And with your pallid lips all shorn and bare, 

You talk of Curius, Camillus, Numa, Ancus, 

Of all hair-covered people that we know. 

While you thus spout big words and threatenings 

Against theatres and against our times, 

Let but some big-limbed man come into sight, 

You call him with a nod and take him off . . . 

And he says, ix, 58: 

■ Nought is worse used than the rags of Hedylus, 
Save one thing, which he can never deny, 
His anus, which is worse than Hedylus's rags 

In a similar way he has spoken before of the anus 
of Hyllus as more worn by friction than the last 
penny of a poor man (it. 51), and Suetonius speaks 
similarly of the body of Otho, given to the habits of 
a Catamite, and Catullus (xxxm) reproaches the younger 
Vibennius: g You could not sell your hairy buttocks 
for a doit. * 

For the same reason Galba requested Icelus to get 
depilated before he was to take him aside. Suetonius, 
Galba, Ch. xxn. 

u He was very much given to the intercourse between 
men, and amongst those he preferred men of ripe age, 
exoletes. It is said that when Icelus, one of his old 
bed-fellows, came to Spain to inform him of Nero's 



death, he, not content with kissing him closely before 
everyone present, asked him to get at once depilated, 
and then took him aside with him quite alone. " 

Those also depilated their anus, who by favour of 
a rough head of hair and a bristly beard, tried other- 
wise to simulate the gravity of the ancient philosophers. 

Martial IX. 48. 

" Of Democrites, and Zenons and sham Platos, 

Of all whose portraits come to us all bearded, 

You talk to us as though you were Pythagora's successor, 

And from your chin hangs down a thickset beard. 

But as a bearded man it is a shame for you 

Between your buttocks to receive a rigid member. " 

Space will not permit us to dwell upon this subject 
at great length. We may briefly then point out that 
not the " patients " alone caused themselves to be 
depilated; men leading an idle, careless life followed 
the same practice. 

u To pluck out the hair, get the hair on the head 
curled, to drink in the baths to excess, these practices 
prevail in the city; still they cannot be said to be 
customary; for nothing of all this is exempt from 
blame. " 

(Quintilian, Oratorical Institutions, I, 6.) 

On the other hand, to depilate one's armpits was 
considered as necessary to the cleanliness of the body : 

u One man keeps himself tidy, another neglects 
himself more than is right; one man depilates his 
legs, another does not depilate even his armpits." 
(Seneca, letter, CXIV.) 



Even the great Caesar did not disdain this coquetry, 
Suetonius, J. Caesar, ch. 45 ; 

" He took too much care of his appearance, to the 
point of not only having his beard removed with 
nippers, but to get himself shaved and even depilated, 
for which things he was blamed." 

There were people who had women to depilate them. 
Those women called themselves Ustricules (from urere, 
to burn) as they made use of boiling dropax to burn 
the hair on the legs and the other parts of the body. 
Tertullian : u He was so effeminate as to use Ustri- 
cules (Pallium, ch. 4.) Saumaise, commenting on this 
page, p. 284, has punned upon these words, " Formerly 
the Ustricules served to depilate the legs; now they 
serve to harass our minds." 

The women likewise extirpated the hairs, looking 
upon the fleece of the pubes as not proper. See 
Martial, XII, 32. 

The Greeks did not disdain this strange practice 
any more than the Romans. Aristophanes, in Lysi- 
strata (V. 89.):— 

u My affair will be tidy with the couch-grass pluck'd 
off. " In the * Frogs " he speaks of dancing girls 
barely arrived at puberty beginning to tear off the 
fur (V. 518-519); in the "Meeting of the Women \ 
there is also mentioned a "depilated vulva." (V. 719.) 
That the Greeks preferred a bare pubes to a furred 
one, though we may be of a different opinion, is 
apparent from another passage of Aristophanes in 
8 Lysistrata" (V. 151-152), where a smooth pubes is 
given as a chief incitement to virile ardour: 

u If we were to go naked with a smooth pubes, " 



our husbands would get brisk and hot for copulation." 
As the men employed women to free them of hair, 
so women offered their pubes without shame to men 
for the same office. Pliny's bile rises at this (Nat. 
Hist., XXIX, 8.) * The women are not afraid to show 
their pubes. It is but too true, nothing corrupts 
manners more than the heart of the medical man." 

The Emperors themselves did not shrink from under- 
taking this office in the case of their concubines. 

(Suetonius, Domitian, ch. 22.) 

* It was rumoured, that he was fond of depilating 
his concubines himself, and bathed in the midst of 
the most infamous courtezans 


As throwing additional light upon the subject of 
the practise of Depilation in the East, we extract the 
following bon morceau from Burton's "Nights", where 
it forms a portion of the story entitled "The man of 
Al-Yaman and his Six Slave-Girls." Even with the 
exception of the instructive note, this extract has a 
fine flavour of Rabelaisian coarseness, combined with 
an aptness of phrase probably only to be found in 
the Egyptienne and her European compeer la Paris- 
sienne : — 

Praised be Allah who created me and beautified 

*) For fuller and more detailed information on this subject, 
we would refer the curious reader to Forberg's * Manual of 
Classical Erotology 71 , where this and sundry other cognate 
matters are handled in a scholarly and most masterly manner 
and the genuine Latin and Greek texts given to boot. 



me and made my embraces the end of all desire, and 
likened me to the branch whereto all hearts incline. 
If I rise, I rise lightly ; if I sit, I sit prettily ; I am 
nimble-witted at a jest and merrier-souled than mirth 
itself. Never heard I one describe his mistress, say- 
ing, "my beloved is the bigness of an elephant or 
like a mountain long and broad;" but rather, "my 
lady hath a slender waist and a slim shape l ). Fur- 
thermore a little food filleth me, and a little water 
quencheth my thirst ; my sport is agile and my habit 
active; for I am sprightlier than the sparrow and 
lighter-skipping than the startling. 

My favours are the longing of the lover and the 
delight of the desirer; for I am goodly of shape, 
sweet of smile and graceful as the bending Willow- 
wand or the rattan-cane 2 ) or the stalk of the basil- 
plant; nor is there any can compare with me in 
loveliness, even as saith one of me: 

Thy shape with willow branch 1 dare compare, 
And hold thy figure as my fortunes fair: 
I wake each morn distraught, and follow thee. 
And from the rival's eye in fear I fare. 

It is for the like of me that amourists run mad 
and that those who desire me wax distracted. If my 

*) Although the Arab's ideal of beauty, as has been seen 
and said, corresponds with ours, the Egyptians, (modern) the 
Maroccans and other negrofied races like "walking tun-butt" 
as Clapperton called his amorous widow. 

2 ) Arab. "Khayzar* or B Khayzaran " is the rattan-palm. 
Those who have seen this most graceful " palmijuncus " in its 
native forest will recognize the neatness of the simile. 



lover would draw me to him, I am drawn to him; 
and if he would have me incline to him, I incline to 
him and against him. But now, as for thee, 0 fat 
of body, thine eating is the feeding of an elephant, 
and neither much nor little filleth thee. When thou 
liest with a man who is lean, he hath no ease of 
thee; nor can he anyways take his pleasure of thee; 
for the bigness of thy belly holdeth him off from going 
in unto thee and the fatness of thy thighs hindereth 
him from coming at thy slit. What goodness is there 
in thy grossness, and what courtesy of pleasantness 
in thy coarseness? Fat flesh is fit for naught but 
the flesher, nor is there one point therein that plead- 
eth for praise. If one joke with thee, thou art angry ; 
if one sport with thee, thou art sulky; if thou sleep, 
thou snorest; it thou walk, thou lollest out thy tongue; 
if thou eat, thou art never filled. Thou art heavier 
than mountains, and fouler than corruption and crime. 
Thou hast in thee nor agility nor benedicite, nor 
thinkest thou of aught save meat and sleep. When 
thou pissest thou swishest ; if thou turd thou gruntest 
like a bursten wine-skin or an elephant transmogrified. 
If thou go to the watercloset, thou needest one to 
wash thy gap and pluck out the hairs which overgrow 
it; and this is the extreme of sluggishness and the 
sign, outward and visible, of stupidity *), in short, 

*) This is the popular idea of a bushy " veil of nature " in 
women: it is always removed by depilatories and vellication. 
When Bilkis, Queen of Sheba, discovered her legs by lifting 
her robe (Koran xxvn), Solomon was minded to marry her, 
but would not do so till the devils had by a depilatory 
removed the hair. The popular preparation (called Nurah) 



there is no good thing about thee, and indeed the 
poet saith of thee : — 

"Heavy and swollen, like an urine-blader blown 
With hips and thighs like mountain propping piles of stones; 
Whene'er she walks in Western hemisphere, her tread 
Makes far the Eastern world with weight to moan and groan". 

consists of quicklime 7 parts, and Zirnik or orpiment, 3 parts : 
it is applied in the Hammam to a perspiring skin, and it 
must be washed off immediately the hair is loosened or it 
burns and discolours. The rest of the body-pile (Sha'arat opp. 
to Sha'ar = hair) is eradicated by applying a mixture of boiled 
honey with turpentine or other gum, and rolling it with the 
hand till the hair comes off. Men, I have said, remove the 
pubes by shaving, and pluck the hair off the armpits, one of 
the vestiges of pre- Adamite man. A good depilatory is still 
a desideratum, the best perfumers of London and Paris have 
none which they can recommend. The reason is plain: the 
hair-bulb can be eradicated only by destroying the skin. 


See Page II of present book for further details. 





Captain Sir Richard Francis Burton, the famous 
Arabic Scholar, Traveller, and Explorer Who, in his 
Various Works, has done Very much to draw aside 
the Veil concealing the Curious Mysteries of oriental 
"Sexuology" has printed some Very remarkable 
Observations on the subject of Pederasty, or Boy- 
loVe, Which it will not be out of place here to 
quote — fie states *): 

ubsequent enquiries in many and distant 
countries enabled me to arrive at the fol- 
lowing conclusions. 

1. There exists what I shall call a 8 Sotadic Zone 
bounded westwards by the northern shores of the 
Mediterranean (N. lat. 43°) and by the Southern 
(N. lat. 30°). Thus the depth would be 780 to 800 
miles including meridional France, the Iberian Penin- 

l ) Vide the tenth Vol. of the Original Edition of his famous 
"Nights". These notes on "Pederasty" have not been 
reproduced in the u Popular Edition " of the " Nights " ; a 
concession made to British Philistinism! 



sula, Italy and Grece, with the coast regions of Africa 
from Marocco to Egypt. 

2. Running eastward the Sotadic Zone narrows, 
embracing Asia-Minor, Mesopotamia and Chaldea, 
Afghanistan, Sind, the Punjab, and Kashmir. 

3. In Indo-China the belt begins to broaden, 
enfolding China, Japan and Turkistan. 

4. It then embraces the South Sea Islands and 
the New World where, at the time of its discovery, 
Sotadic love was, with some exceptions, an established 
racial institution. 

5. Within the Sotadic Zone, the Vice is popular 
and endemic, held at the worst to be a mere peccadillo, 
whilst the races to the North and South of the limits 
here defined practise it only sporadically; amid the 
opprobrium of their fellows, who, as a rule, are 
physically incapable of performing the operation and 
look upon it with the liveliest disgust. 

Before entering into topographical details concerning 
Pederasty, which I hold to be geographical and climatic, 
not racial, I must offer a few considerations of its 
cause and origin. We must not forget that the love 
of boys has its noble sentimental side. The Plato- 
nists and pupils of the Academy, followed by the 
Sufis or Moslem Gnostics, held such affection, pure 
as ardent, to be the beau ideal which united in man's 
soul the creature with the Creator. Professing to 
regard youths as the most cleanly and beautiful objects 
in this phenomenal world, they declared that by loving 
and extolling the chef-d'oeuvre, corporeal and in- 
tellectual, of the Demiurgus, disinterestedly and with- 
out any admixture of carnal sensuality, they are paying 



the most fervent adoration to the Causa causans. 
They add that such affection, passing as it does the 
love of women, is far less selfish than fondness for 
and admiration of the other sex which, however 
innocent, always suggests sexuality and Easterns 
add that the devotion of the moth to the taper is 
purer and more fervent than the Bulbul's love for 
the Rose. Amongst the Greeks of the best ages the 
system of boy-favourites was advocated on consider- 
ations of morals and politics. The lover undertook 
the education of the beloved through precept and 
example, while the two were conjoined by a tie stricter 
than the fraternal. Hieronymus the Peripatetic strong- 
ly advocated it, because the vigorous disposition of 
youths, and the confidence engendered by their associ- 
ation, often led to the overthrow of tyrannies. Socrates 
declared that " a most valiant army might be composed 
of boys and their lovers; for that of all men they 
would be most ashamed to desert one another." And 
even Virgil, despite the foul flavour of " Formosum 
pastor Corydon," could write: — 

Nisus amore pio pueri. 

The only physical cause for the practice which 
suggests itself to me and that must be owned to be 

') Glycon the courtezan in Athen. xiii. 34 declares that 
■ boys are handsome only when they resemble women " ; and 
so the Learned Lady in the Nights (vol. V, 160) declares 
"Boys are likened to girls because folks say, Yonder boy is 
like a girl." For the superior physical beauty of the human 
male compared with the female, see the Nights, vol. IV, 15; 
and the boy's voice before it breaks excels that of any diva. 



purely conjectural, is that within the Sotadic Zone 
there is a blending of the masculine and feminine 
temperaments, a crasis which elsewhere only occurs 
sporadically. Hence the feminisme whereby the man 
becomes patiens as well as agens, and the woman a 
tribade, a votary of mascula Sappho Queen of 

5 ) " Mascula " from the Priapiscus, the over-development of 
clitoris (the veretrum muliebre, (in Arabic, Abu Tartur) habens 
cristam), which enabled her to play the man. Sappho (nat. 
B. C. 612) has been retoilee like Mary Stuart, La Brinvilliers, 
Marie-Antoinette, and a host of feminine names which have a 
savour not of sanctity. Maximus of Tyre (Dissert xxiv) declares 
that the Eros of Sappho was Socratic. and that Gyrinna and 
Atthis were as Alcibiades and Chermides to Socrates: Ovid, 
who could consult documents now lost, takes the same view 
in the Letter of Sappho to Phaon in Tristia ii. 265. 

Lesbia quid docuit Sappho nisi amare puellas? 

Suidas supports Ovid. Longinus eulogises the fpwrtxrj \iavia 
(a term applied only to carnal love) of the far-famed ode to 
Atthis : — 

(Ille mi par esse videtur***. 

{Heureux! qui pres de toi pour toi seule soupire*** 
Blest as th'immortal gods is he, etc.) 

By its love symptoms, suggesting that possession is the sole 
cure for passion, Erasistratus discovered the love of Antiochus 
for Stratonice. Mure (Hist, of Greek Literature, 1880) speaks 
of the Ode to Aphrodite (Frag. I) as " one in which the whole 
volume of Greek literature offers the most powerful concen- 
tration into one brilliant focus of the modes in which amatory 
concupiscence can display itself." But Bernhardy, Bode, 
Richter, K. 0. Miiller and especially Welcker have made Sappho 
a model of purity, much like some of our dull wits who have 
converted Shakespeare, that most debauched genius, into a 
good British bourgeois. 



Frictrices or Rubbers. Prof. Mantegazza claims to 
have discovered the cause of this pathological love, 
this perversion of the erotic sense, one of the mar- 
vellous list of amorous vagaries which deserve, not 
prosecution but the pitiful care of the physician, and 
the study of the physiologist. According to him, the 
nerves of the rectum and the genitalia, in all cases 
closely connected, are abnormally so in the pathic 
who obtains by intromission the venereal orgasm 
which is usually sought through the sexual organs. 
So amongst women there are tribads who can procure 
no pleasure except by foreign objects introduced a 
posteriori. Hence his threefold distribution of Sodomy l ); 
Peripheric or anatomical, caused by an unusual dis- 
tribution of the nerves and their hyperaesthesia ; 
luxurious, when love a tergo is preferred on account 
of the narrowness of the passage; and (3) the Psy- 
chical. But this is evidently superficial : the question 
is what causes this neuropathy, this abnormal dis- 
tribution and condition of the nerves *) ? 

') The Arabic Sahhakah. the Tractatrix or Subigitatrix, who 
has been noticed in vol. IV, 134. Hence to Lesbianise (Xsaat&iv) 
and tribassare (tgiasad'ccL) ; the former applied to the love of 
woman for woman, and the latter to its mecanique; this is 
either natural, as friction of the Labia and insertion of the 
clitoris when unusually developed; or artificial by means of 
the fascinum, the artificial penis (the Persian " Mayajang 
the patte de chat, the banana-fruit and a multitude of other 
succedanea. As this feminine perversion is only glanced at in 
The Nights, I need hardly enlarge upon the subject. 

8 ) Plato (symp.) is probably mystical when he accounts for 
such passions by there being in the beginning three species 
of humanity, men, women, and men-women or androgyne. 




As Prince Bismarck finds a difference between the 
male and female races of history, so I suspect a 
mixed physical temperament effected by the manifold 
subtle influences massed together in the word climate. 
Something of the kind is necessary to explain the fact 
of this pathological love extending over the greater 
portion of the habitable world, without any apparent 
connection of race or media, from the polished Greek 
to the cannibal Tupi of the Brazil. Walt Whitman 
speaks of the ashen grey faces of onanists : the faded 
colours, the puffy features and the unwholesome com- 
plexion of the professed pederast with his peculiar 
cachectic expression, indescribable but once seen never 
forgotten, stamp the breed, and Dr. G. Adolph is 
justified in declaring "Alle Gewohnheits paederasten 

When the latter were destroyed by Zeus for rebellion, the two 
others were individually divided into equal parts. Hence each 
division seeks its other half in the same sex ; the primitive 
man prefers men, and the primitive woman women. C'est beau, 
but— is it true? The idea was probably derived from Egypt, 
which supplied the Hebrews with andrognic humanity; and 
thence it passed to extreme India, where Shiva as Ardhanari 
was male on one side and female on the other side of the 
body, combining paternal and maternal qualities and func- 
tions. The first creation of humans (Gen. I. 27 was herma- 
phrodite (= Hermes and Venus) masculum et famiinam creavit 
eos— Male and female created he them— on the sixth day, 
with the command to increase and multiply (ibid. v. 28) while 
Eve, the woman, was created subsequently. Meanwhile, say 
certain Talmudists, Adam carnally copulated with all races of 
animals. Sec. L'Anandryne, in Mirabeau's Erotika Biblion, 
where Antoinette Bourgnon laments the undoubling which 
disfigured the work of God, producing monsters incapable of 
independent self- reproduction like the vegetable kingdom. 



erkennen sich einander schnell, oft mit einen Blick." 
This has nothing in common with the feminisme 
which betrays itself in the pathic by womanly gait, 
regard and gesture: it is a something sui generis; 
and the same may be said of the colour and look of 
the young priest who honestly refrains from women 
or their substitutes. Dr. Tardieu, in his well-known work 
"Etude medico-legale sur les Attentats aux Mceeurs", 
and Dr. Adolph, note a peculiar infundibuliform dis- 
position of the "After", and a smoothness and want 
of folds even before any abuse has taken place, together 
with special forms of the male organs in confirmed 
pederasts. But these observations have been rejected 
by Caspar, Hoffmann, Brouardel and Dr. J. H. Henri 
Coutagne (Notes sur la Sodomie, Lyon, 1880), and it 
is a medical question whose discussion would here be 
out of place. 

The origin of Pederasty is lost in the night of 
ages: but its historique has been carefully traced by 
many writers, especially Virey Rosenbaum 2 ) and 
M. H. E. Meier 3 ). The ancient Greeks who, like the 
modern Germans, invented nothing but were great 
improvers of what other races invented, attributed the 

') De la femme, Paris, 1827. 

2 ) Die Lustsuche des Alterthum's, Halle, 1839. 

8 ) See his exhaustive article on (Grecian) " Paederastie" in 
the Allgemeine Encyclopcedie of Ersch u. Gruber, Leipzig, 
Brockhaus, 1837. He carefully traces it through the several 
states, Dorians, v&olians, Ionians, the Attic cities and those of 
Asia Minor. For these details I must refer my readers to 
Mr. Meier ; a full account of these would fill a volume, not 
the section of an essay. 



formal apostolate of Sotadism to Orpheus, whose 
stigmata were worn by the Thracian women: 

— Oninenque refugerat Orpheus 
Feemineam venerem ; — 

llle etiam Thracum populis fuit auctor, amorem 
In teneres transferre mares : citraque juventam 
iEtatis breve ver, et primos carpere flores. 

Ovid. Met. x. 79—85. 

Euripides proposed Laius father of Oedipus as the 
inaugurator, whereas Timaeus declared that the fashion 
of making favourites of boys was introduced into 
Greece from Crete, for Malthusian reasons, said Aris- 
totle (Pol. ii. 10) attributing it to Minos. Herodotus, 
however, knew far better, having discovered (ii c. 80) 
that the Orphic and Bacchic rites were originally 
Egyptian. But the Father of History was a traveller 
and an annalist rather than an archaeologist, and he 
tripped in the following passage (I C. 135) "As soon 
as they (the Persians) hear of any luxury, they instantly 
make it their own, and hence, among other matters, 
they have learned from the Hellenes a passion for 
boys" ("Unnatural lust" says modest Rawlinson). 
Plutarch (De Malig, Herod, xm) *) asserts with much 
more probability that the Persians used eunuch boys 
according to the Mos Graecia, long before they had 
seen the Grecian main. 

In the Holy Books of the Hellenes, Homer and 
Hesiod, dealing with the heroic ages, there is no 
trace of pederasty, although, in a long subsequent 

') Against which see Henri Estienne, Apologie pour Herodote 
a society satire of XVIth century, lately reprinted by Liseux. 



generation Lucian suspected Achilles and Patroclus, 
as he did Orestes and Pylades, Theseus and Pirithous. 
Homer's praises of beauty are reserved for the femi- 
nines, especially his favourite Helen. But the Dorians 
of Crete seem to have commended the abuse to Athens 
and Sparta, and subsequently imported it into Taren- 
tum, Agrigentum and other colonies. Ephorus in 
Strabo (x. 4 § 21) gives a curious account of the 
violent abduction of beloved boys by the lover; of 
the obligations of the ravisher to the favourite l ) and 
of the marriage ceremonies which lasted two months. 
See also Plato Laws i. c. 8. Servius (Ad. Mneid. x. 
325) informs us "De Cretensibus accepimus, quod in 
amore puerorum intemperantus fuerunt, quod postea 
in Laconas et in totam Grseciam translatum est." The 
Cretans, and afterwards their apt pupils the Chalcidi- 
ans, held it disreputable for a beautiful boy to lack a 
lover. Hence Zeus, the national Doric God of Crete, 
loved Ganymede 2 ) ; Apollo, another Dorian deity, loved 

') In Sparta the lover was called sianv7]lccg and the beloved 
as in Thessaly al'trig. 

9 ) The more I study religions, the more I am convinced that 
man never worshipped anything but himself. Zeus, who became 
Jupiter, was an ancient King, according to the Cretans, who 
were entitled liars because they showed his burial-place. From 
a deified ancestor he would become a local god, like the 
Hebrew Jehovah, as opposed to Chemosh of Moab ; the name 
would gain amplitude by long time and distant travel, and the 
old island chieftain would end in becoming the demiurgus. 
Ganymede (who possibly gave rise to the old Lat. " Catamitus ") 
was probably some fair Phyrgian boy ("son of Tros") who in 
process of time became a symbol of the wise man seized by 
the eagle (perspicacity) to be raised amongst the Immortals; 



Hyacinth, and Hercules, a Doric hero who grew to 
be a sungod, loved Hylas and a host of others : thus 
Crete sanctified the practice by the examples of the 
gods and demi-gods. But when legislation came, the 
subject had qualified itself for legal limitation, and as 
such was undertaken by Lycurgus and Solon, accord- 
ing to Xenophon (Lac. ii. 13) who draws a broad 
distinction between the honest love of boys and dis- 
honest (ai%i?Tog) lust. 

They both approved of pure pederastia, like that 
of Harmodius and Aristogiton ; but forbade it with 
serviles, as degrading to a free man. Hence the love 
of boys was spoken of like that of women (Plato : 
Phaedrus ; Repub. vi. c. 19 and Xenophon, Synop. iv. 10) 
e. g., * There was once a boy, or rather a youth, of 
exceeding beauty and he had very many lovers 9 — 
this is the language of Hafiz and Sa'adi. iEschylus, 
Sophocles and Euripides were allowed to introduce it 
upon the stage, for u many men were as fond of 
having boys for their favourites as women for their 
mistresses ; and this was a fashion in many well- 
regulated cities of Greece." Poets like Alcseus, Ana- 
creon, Agathon, and Pindar affected it and Theognis 
sang of a " beautiful boy in the flower of his youth. " 
The statesmen Aristides and Themistocles quarrelled 
over Stesileus of Teos ; and Pisistratus loved Charmus, 
who first built an altar to puerile Eros, while Charmus 
loved Hippias, son of Pisistratus. Demosthenes the 

and the chaste myth simply signified that only the prudent 
are loved by the gods. But it rotted with age, as do all 
things human. For the Pederastia of the gods, see Bayle 
under Chrysippe. 



orator took into keeping a youth called Cnosion, 
greatly to the indignation of his wife. Xenophon 
loved Clinias and Autolycus ; Aristotle, Hernias, Theo- 
dectes l ) and others ; Empedocles, Pausanias ; Epicu- 
rus, Pytocles; Aristippus, Eutichydes, and Zeno with 
his stoics had a philosophic disregard for women, 
affecting only pederastia. A man in Athenaeus (iv. 
c. 40) left in his will that certain youths he had loved 
should fight like gladiators at his funeral ; and Chari- 
cles in Lucian abuses Callicratidas for his love of 
u sterile pleasures. " Lastly there was the notable affair 
of Alcibiades and Socrates, the B sanctus paederasta 9 2 ) 
being violemment soupconne when under the mantle : 
non semper sine plaga ab eo surrexit. Athenaeus 
(v. c. 13) declares that Plato represents Socrates as 
absolutely intoxicated with his passion for Alcibiades 3 ). 

*) See. Dissertation sur les idees morales des Grecs et sur 
les dangers de lire Platon. Par M. Aude, Bibliophile, Lemon- 
nyer, Rouen, 1879. This is the pseudonym of the late Octave 
Delepierre, who published with Gay, but not the Editio 
Princeps — which, if I remember rightly, contains much more 

2 ) The phrase of J. Matthias Gesner, Comm. Reg. Soc. 
Goettingen i. 1-32. It was founded upon Erasmus' * Sancte 
Socrate, ora pro nobis", and the article was translated by 
M. Alcide Bonneau, Paris, Liseux, 1877. 

3 ) The subject has employed many a pen, e. g. Alcibiade 
Fanciullo a Scola, D. P. A. (supposed to be Pietro Aretino — 
ad captandum ?) Oranges, par Juan Wart, 1652 : small square 
8 vo. of pp. 102, including 3 preliminary pp. and at end an 
unpaged leaf with 4 sonnets, almost Venetian, by V. M. There 
is a re-impression of the same date, a small 12 mo. of longer 
format, pp. 124 with pp. 2 for sonnets; in 1862 the imprimerie 
Racon, printed 102 copies in 8°, of pp. 1V.-108, and in 1863 



The ancients seem to have held the connection impure, 
or Juvenal would not have written — 

Inter Socraticos notissima fossa cinsedos, 

followed by Firmicus (vii. 14) who speaks of u Socratici 
paedicones It is the modern fashion to doubt the 
pederasty of the master of Hellenic Sophrosyne, the 
" Christian before Christianity " ; but such a world- 
wide term as Socratic love can hardly be explained 
by the lucus-a-non-lucendo principle. We are overapt 
to apply our nineteenth century prejudices and pre- 

it was condemned by the police as a liber spurcissimus atque 
excrandus de criminis sodomici laude et arte. This work 
produced " Alcibiade Enfant a l'ecole *, traduit pour la premiere 
fois de l'ltalien de Ferrante Pallavicini, Amsterdam, chez 
l'ancien Pierre Marteau, mdccclxvi. Pallavicini (nat. 1618), 
who wrote against Rome, was beheaded, set. 26 (March 5, 1644) 
at Avignon by the vengeance of the Barberini : he was a bel 
esprit deregle, nourri d'etudes antiques and a memb. of the 
Acad. DegP Incogniti. His peculiarities are shown by his 
u Opere Scelte", 2 vols 12 mo. Villafranca, mdclxiii; these do 
not include Alcibiade Fanciullo, a dialogue between Philotimus 
and Alcibiades which seems to be a mere skit at the Jesuits 
and their Peche philosophique. Then came the " Dissertation 
sur Alcibiade Fanciullo a Scola 8 traduit de l'ltalien de 
Giambattista Baseggio et accompagnee de notes et d'une post- 
face par un bibliophile francais (M. Gustave Brunet, Librarian 
of Bordeaux): Paris, J. Gay, 1861— un 8vo. of pp. 78 (paged) 
254 copies. The same Baseggio printed in 1850 his Disquisi- 
zione (23 copies) and claims for F. Pallavicine the authorship 
of Alcibiades which the Manuel du Libraire wrongly attributes 
to M. Girol. Adda in 1859. I have heard of but not seen the 
" Amator fornaceus, amator ineptus * (Palladii, 1633) supposed 
by some to be the origin of Alcibiade Fanciullo; but most 
critics consider it a poor and insipid production. 



possessions to the morality of the ancient Greeks 
who would have specimen'd such squeamishness in 
Attic salt. 

The Spartans, according to Agnon the Academic 
(confirmed by Plato, Plutarch and Cicero), treated 
boys and girls in the same way before marriage : 
hence Juvenal (xi. 173) uses u Lacedaemonius " for a 
pathic, and other writers apply it to a tribade. After 
the Peloponnesian war, which ended in B. C. 404, the 
use became merged in the abuse. Yet some purity 
must have survived, even amongst the Boeotians, who 
produced the famous Narcissus *), described by Ovid 
(Met. iii. 339) :— 

Multi illuin juvenes, multae cupiere puellae ; 
Nulli ilium juvenes, nullse tetigere puellae : 8 ) 

for Epaminondas, whose name is mentioned with three 
beloveds, established a Holy Regiment composed of 
mutual lovers, testifying the majesty of Eros and 
preferring to a discreditable life a glorious death. 

1 ) The word is from vccQur}, numbness, torpor, narcotism : 
the flowers, being loved by the infernal gods, were offered to 
the Furies. Narcissus and Hippolytus are often assumed as 
types of morosa voluptas, masturbation and clitorisation for 
nymphomania : certain mediaeval writers found in the former 
a type of the Saviour ; and Mirabeau a representation of the 
androgynous or first Adam: to me, Narcissus suggests the Hindu 
Vishnu absorbed in the contemplation of his own perfections. 

2 ) The verse of Ovid is parallel'd by the song of Al-Zahir- 
al-Jazari (Ibn Khali, m, 720). 

Ilium impuberem amaverunt mares; puberem feminae. 
Gloria Deo ! nunquam amatoribus carebit. 



Philip's reflections on the fatal field of Chaeroneia 
form their fittest epitaph. At last the Athenians, 
according to ^Eschines, officially punished Sodomy 
with death ; but the threat did not destroy bordels of 
boys, like those of Karachi ; the Porneia and Porno- 
boskeia, where slaves and " pueri venales " "stood", 
as the term was, near the Pnyx, the city walls and a 
certain tower, also about Lycabettus (iEsch. contra 
Tim.) ; and paid a fixed tax to the state. The pleasures 
of society in civilized Greece (I) seem to have been 
sought chiefly in the heresies of love— Hetairesis ') 
and Sodatism. 

It is calculated that the French of the sixteenth 
century had four hundred names for the parts genital, 
and three hundred for their use in coition. The Greek 
vocabulary is not less copious, and some of its pede- 
rastic terms, of which Meier gives nearly a hundred, 
and its nomenclature of pathologic love are curious 
and picturesque enough to merit quotation. 

To live the life of Abron (the Argive) i. e. That 
of a 7ri<r%£w, pathic or passive lover. 

The Agathonian song. 

l ) The venerable society of prostitutes contained three chief 
classes. The first and lowest were the Dicteriads, so called 
from Diete (Crete) who imitated Pasiphae, wife of Minos, in 
preferring a bull to a husband ; above them was the middle 
class, the Aleutridae who were the Almahs or professional 
musicians, and the aristocracy was represented by the Hetairai, 
whose wit and learning enabled them to adorn more than one 
page of Grecian history. The grave Solon, who had studied 
in Egypt, established a vast Dicterion (Philemon in his 
Delphica), or bordel, whose proceeds swelled the revenue of 
the Republic. 




Aischrourgia = dishonest love, also called Akolasia, 
Akrasia, Arrenokoitia, etc. 

Alcinoan youths, or "non-conformists," 

In cute curanda plus aequo operata Juventus. 

Alegomenos, the * Unspeakable", as the pederast 
was termed by the Council of Ancyra : also the Agrios, 
Apolaustus and Akolastos. 

Androgine, of whom Ansonius wrote (Epig. Lxviii. 

Ecce ego sum factus femina de puero. 

Badas and Badizein = clunes torquens: also Bata- 
los = a catamite. 

Catapygos, Katapygosyne = puerarius and cata- 
dactylium from. 

Dactylion, the ring, used in the sense ofNerissa's, 
but applied to the corollarium puerile. 

Cinaedus (Kinaidos), the active lover (toiccv) derived 
either from his kinetics or quasi (xvuv ctihoog) = dog- 
modest, also Spatalocinaedus (lascivia fluens) — a fair 

Chalcidissare (Khalkidizein) from Chalcis in Euboea, 
a city famous for love a posteriori; mostly applied 
to le lechement des testicules by children. 

Clazomenae = the buttocks, also a sotadic disease, 
so-called from the Ionian city devoted to Aversa 
Venus; also used of a pathic. 

— et tergo femina pube vir est. 

Embasicoetas, prop, a link-boy at marriages, also 
a "night-cap" drunk before bed, and lastly an effe- 



rainate ; one who perambulavit omnium cubilia (Catullus). 
See Encolpius 1 pun upon the Embasicete in Satyricon, 
cap. iv. 

Epipedesis, the carnal assault. 

Geiton lit. "Neighbour" the beloved of Encolpius, 
which has produced the Fr. Giton = Bardache, Ital. 
bardascia from the Arab. Baradaj, a captive, a slave ; 
the augm. form is Polygeiton. 

Hippias (tyranny of) when the patient of (woman 
or boy) mounts the agent. Aristoph. Vesp. 502. So 
also Kelitizein = peccare superne or equum agitare 
supermini of Horace. 

Mokhtheria, depravity with boys. 

Paidika, whence paedicare (act) and paedicari (pass) ; 
so in the Latin poet: — 

PEnelopes primam DIdonis prima sequatur, 
Et primam CAni, syllaba prima REmi. 

Pathicos, Pathicus, a passive, like Malakos (mala- 
cus, mollis, facilis), Malchio, Trimalchio (Petronius), 
Malta, Maltha, and in Horace (Sat. n. 25). 

Malthinus tunicis demissis ambulat. 
Praxis = the malpractice. 

Pygisma = buttockry, because most actives end 
within the nates, being too much excited for further 

Phoenicissare (\poivixi%siv) — cunnilingere in tempore 
menstruum, quia hoc vitium in Phoenicia generata 
solebat (Thes. Erot. Ling, Lat.) ; also irrumer en miel. 

Phicidissare, denotat actum per canes commissum 



quando lambunt cunnos vel testiculos (Suetonius) : 
also applied to pollution of childhood. 

Samorium flores (Erasmus, Prov. xxin.) alluding to 
the androgynic prostitutions of Samos. 

Siphniassare (<ri(pvioi^siv, from Siphnos, hod. Sifanto 
Island) = digito podicem fodere ad pruriginem res- 
tinguendam, says Erasmus (see Mirabeau's Erotika 
Biblion, Anoscopie). 

Thrypsis = the rubbing. 

Pederastia had in Greece, I have shown, its noble 
and ideal side : Rome however, borrowed her mal- 
practices, like her religion and polity, from those 
ultra-material Etruscans and debauched with a brazen 
face. Even under the Republic, Plautus (Casin. n ; 21) 
makes one of his characters exclaim, in the utmost 
sangfroid, "Ultro te, amator, apage te adorsomeo!" 
With increased luxury the evil grew, and Livy notices 
(xxxix, 13), at the Bacchanalia, plura virorum inter 
sese quam fceminarum stupra. There where individual 
protests, for instance S. Q. Fabius Maximus Servilianus 
(Consul U. C. 612) punished his son for dubia castitas; 
and a private soldier, C. Plotius, killed his military 
Tribune, Q. Luscius, for unchaste proposals. The Lex 
Scantinia (Scatinia?), popularly derived from Scanti- 
nius the tribune and of doubtful date (B. C. 226?) 
attempted to abate the scandal by fine, and the Lex 
Julia by death; but they were trifling obstacles to 
the flood of infamy which surged in with the Empire. 
No class seems then to have disdained these "sterile 
pleasures" : Ton n'attachait point alors a cette espece 
d'amour une note d'infamie, comme en pais de chre- 
tiente, says Bayle under "Anacreon". The great 



Caesar, the Cinsedus calvus of Catullus, was the hus- 
band of all the wives and the wife of all the husbands 
in Rome (Suetonius, cap. lii); and his soldiers sang 
in his praise, Gallias Caesar subegit, Nicomedes Caesa- 
rem (Suet, cies xlix.) ; whence his sobriquet "Fornix 
Byrthinicus". Of Augustus the people chaunted. 

Videsne ut Cinsedus orbem digito temperet? 

Tiberius, with his pisciculi and greges exoletorura, 
invented the Symplegma or nexus of Sellarii, agentes 
et patientes in which the spinthriae (lit. women's 
bracelet's) were connected in a chain by the bond of 
flesh l ) (Seneca Qusest. Nat.) : Of this refinement, which 
in the earlier part of the nineteenth century was 
renewed by sundry Englishmen at Naples, Ausonius 
wrote (Epig. cxix. I). 

Tres uno in lecto : stuprum duo perpetiuntur ; 
And Martial had said (xn. 43). 

Quo symplegmate quinque copulentur ; 
Qua plures teneantur a catena ; etc. 

Ausonius recounts of Caligula he so lost patience that 
he forcibly entered the priest, M. Lepidus, before the 
sacrifice was completed. The beautiful Nero was 
formally married to Pythagoras (or Doryphoros) and 
afterwards took to wife Sporus who was first subjected 

*) This and Saint Paul (Romans i, 27) suggested to Caravaggio 
his picture of Saint Rosario (in the Museum of the Grand 
Duke of Tuscany), showing a circle of thirty men turpiter 




to castration of a peculiar fashion ; he was then 
named Sabina after the deceased spouse, and claimed 
queenly honours. The u Othonis et Trajani pathici * 
were famed ; the great Hadrian openly loved Antinous 
and the wild debaucheries of Heliogabalus seem only 
to have amused, instead of disgusting, the Romans. 

Uranopolis allowed public lupanaria where adults 
and meritorii pueri, who began their career as early 
as seven years, stood for hire : the inmates of these 
cauponae wore sleeved tunics and dalmatics like women. 
As in modern Egypt, pathic boys, we learn from 
Catullus, haunted the public baths. Debauchees had 
signals like freemasons, whereby they recognised one 
another. The Greek Skematizein was made by closing 
the hand to represent the scrotum and raising the 
middle finger as if to feel whether a hen had eggs, 
tater si les poulettes ont Tceuf : hence the Athenians 
called it Catapygon or sodomite and the Romans 
digitus impudicus or infamis, the * medical finger " l ) 
of Rabelais and the Chiromantists. Another sign was 
to scratch the head with the minimus — digitulo caput 
scabere (Juv. ix. 133) 2 ). The prostitution of boys 
was first forbidden by Domitian ; but Saint Paul, a 
Greek, had formally expressed his abomination of 
Le Vice (Rem. i. 26 ; 1 Cor. vi. 8) and we may agree 

') Properly speaking * Medicus is the third or ring-finger, as 
shown by the old Chiromantist verses. 

Est pollex Veneris ; sed Jupiter indice gaudet, 
Saturnus medium ; Sol medicumque tenet. 
2 ) So Seneca uses ■ digito scalpit caput ". The modern 

Italian does the same by inserting the thumb-tip between the 

index and medius to suggest the clitoris. 



with Grotius (de Verit. n c. 13) that early Christianity 
did much to suppress it. At last the Emperor The- 
odosius punished it with fire as a profanation, 
because sacrosanctum esse debetur hospitium virilis 

In the pagan days of Imperial Rome her literature 
makes no difference betwen boy and girl. Horace 
naively says (Sat. n. 119) : 

Ancilla aut verna est praesto puer; 
and with Hamlet, but in a dishonest sense : — 

— Man delights me not 
Nor woman neither. 

Similarly the Spaniard, Martial, who is a mine of such 
pederastic allusions (xi. 46) : — 

Sive puer arrisit, sive puella tibi. 

That marvellons satyricon which unites the wit of 
Moliere l ) with the debaucheries of Piron, whilst the 

*) What can be wittier than the now trite Tale of the 
Ephesian Matron, whose dry humour is worthy of " The 
Nights " ? No wonder that it has made the grand tour of the 
world. It is found in the neo-Phaedrus, the tales of MusaBus 
and in the Septem Sapientes, as the " Widow which was com- 
forted". As the "Fabliau de la Femme qui se fit putain sur 
la fosse de son mari", it tempted Brantome and La Fontaine; 
and Abel Remusat shows in his "Contes Chinois" that it is 
well known to the Middle Kingdom. Mr. Walter K. Kelly 
remarks, that the most singular place for such a tale is the 
" Rule and Exercise of Holy Dying * by Jeremy Taylor, who 
introduces it into his chap, v.—* Of the Contingencies of 
Death and Treating our Dead". But in those days divines 
were not mealy-mouthed. 



writer has been described, like Rabelais, as purissimus 
in puritate, is a kind of Triumph of Pederasty. 
Geiton, the hero, a handsome curly-pated hobbledehoy 
of seventeen, with his calinerie and wheedling tongue, 
is courted like one of the sequor sexius : his lovers 
are inordinately jealous of him, and his desertion leaves 
deep scars upon the heart. But no dialogue between 
man and wife in extremis could be more pathetic than 
that in the scene where shipwreck is imminent. Else- 
where every one seems to attempt his neighbour : a 
man, alte succinctus, assails Ascyltos ; Lycus, the 
Tarentine skipper, would force Encolpius, and so forth : 
yet we have the neat and finished touch (cap. vn) :— 
"The lamentation was very fine (the dying man having 
manumitted his slaves) albeit his wife wept not as 
though she loved him. How were it had he not behaved 
to her so well?" 

Erotic Latin Glossaries l ) give some ninety words 
connected with Pederasty and some, which "speak 
with Roman simplicity", are peculiarly expressive. 

*) Glossarium Eroticum Lingua} Latinae, sive Theogoniae, 
legum et morum nuptialum apud Romanos explanatio nova, 
auctore P.P. (Parisiis, Dondey-Dupre, 1826, in-8°) P.P. is sup- 
posed to be the Chevalier Pierre Pierrugues, an engineer who 
made a plan of Bordeaux, and who annotated the Erotica Biblion. 
Gay writes, "On s'est servi pour cet ouvrage des travaux in- 
edits de M. le baron de Schonen, etc. Quant au chevalier 
Pierre Pierrugues, qu'on designait comme l'auteur de ce savant 
volume, son existence n'est pas bien averee, et quelques biblio- 
graphes persistent a penser que ce nom cache la collaboration 
du baron de Schonen et d'^loi Johanneau. Other glossicists, 
as Blondeau and Forberg have been printed by Liseux, Paris. 




"Aversa Venus" alludes to women being treated as 
bovs: hence Martial, translated by Piron, addresses 
Mistress Martial (v. 44):— 

Teque puta, cunnos, uxor, habere duos. 

The capillatus or comatus is also called calamis- 
trarus, the darling curled with crisping irons; and 
he is an Effeminatus, i. e. qui muliebra patitur; or a 
Delicatus, slave or eunuch for the use of the Draucus, 
Puerarius (boy-lover) or Dominus (Mart. xi. 71). The 
Divisor is so called from his practice Hillas dividere 
or csedere, something like Martial's cacare mentulam 
or Juvenal's Hesternae occurrere casnaa. Facere vicibus 
(Juv. vii. 238), incestare se invicem or muruum facere 
(Plaut. Trin. ii. 437), is described as "a puerile vice", 
in which the two take turns to be active and pas- 
sive: they are also called Gemelli and Fratres = 
compares in praedicatione. Illicita libido is = prae- 
postera seu postica Venus, and is expressed by the 
picturesque phrase indicare (seu incurvare) aliquem. 
Depilatus, divellere pilos, glaber, laevis, and nates 
pervellere are allusions to the Sotadic toilette. The 
fine distinction between demittere and dejicere caput 
are worthy of a glossary, while pathica puella, puera, 
putus, pullipremo, pusio, pygiaca sacra, quadrupes, 
scarabseus and smerdalius explain themselves. 

From Rome the practice extended far and wide to 
her colonies, especially the Provincia now called Pro- 
vence. Athenaeus (xn. 26) charges the people of 
Massilia with "acting like women out of luxury" ; 
and he cites the saying "May you sail to Massilia!" 



as if it were another Corinth. Indeed the whole 
Keltic race is charged with Le Vice by Aristotle (Pol. 
ii. 66), Strabo (iv. 199) and Diodorus Siculus (v. 32). 
Roman civilisation carried also pederasty to Northern 
Africa, where it took firm root, while the negro and 
negroid race to the South ignore the erotic perver- 
sion, except where imported by foreigners into such 
Kingdoms as Bornu and Haussa. In old Mauritania, 
now Marocco 1 ), the Moors are notable sodomites; 
Moslems, even of saintly houses, are permitted openly 
to keep catamites, nor do their disciples think worse 
of their sanctity for such licence: in one case the 
English wife failed to banish from the home "that 
horrid boy." 

Yet pederasty is forbidden by the Koran. In chap, 
iv. 20. we read; "And if two (men) among you commit 
the crime, then punish them both," the penalty being 

! ) This magnificent country, which the petty jealousies of 
Europe condemn, like the glorious regions about Constantinople, 
to mere barbarism, is tenanted by three Moslem races. The 
Berbers, who call themselves Tamazight (plur. of Amazigh) 
are the Gaetulian indigenes speaking an Africo-Semitic tongue 
(See Essai de grammaire Kabyle, etc., par A. Hanoteau, Paris, 
Benjamin Duprat). The Arabs, descended from the conquerors 
in our eighth century, are mostly nomads and camel-breeders. 
Third and last are the Moors proper, the race dwelling in 
towns, a mixed breed originally Arabian but modified by six 
centuries of Spanish residence, and showing by thickness of 
feature and a parchment-colored skin, resembling the American 
Octoroon's, a negro innervation of old date. The latter are 
well described in " Morocco and the Moors % etc. (Sampson 
Low & C°, 1876), by my late friend Dr. Arthur Leared, whose 
work I should like to see reprinted. 




some hurt or damage by public reproach, insult or 
scourging. There are four distinct references to Lot 
and the Sodomites in chapters vn. 78; xi. 77-84; 
xxvi. 160-174 and xxix, 28-36. In the first the Pro- 
phet commissioned to the people says, "Proceed ye 
to a fulsome act wherein no creature hath foregone 
ye? Verily ye come to men in lieu of women lust- 
fully." We have then an account of the rain which 
made an end of the wicked, and this judgment on the 
cities of the plain is repeated with more detail in the 
second reference. Here the angels, generally supposed 
to be three, Gabriel, Michael and Raphael, appeared 
to Lot as beautiful youths, a sore temptation to the 
sinners, and the godly man's arm was straitened con- 
cerning his visitors because he felt unable to protect 
them from the erotic vagaries of his fellow towns- 
men. He therefore shut his doors and from behind 
them argued the matter : presently the riotous assembly 
attempted to climb the wall when Gabriel, seeing the 
distress of his host, smote them on the face with one 
of his wings and blinded them, so that all moved off 
crying for aid and saying that Lot had magicians in 
his house. Hereupon the "Cities" which, if they ever 
existed, must have been Fellah villages, were uplifted ; 
Gabriel thrust his wing under them and raised them 
so high that the inhabitants ot the lower heaven (the 
lunar sphere) could hear the dogs barking and the 
cocks crowing. Then came the rain of stones: these 
were clay pellets baked in hellfire, streaked white and 
red, or having some mark to distinguish them from 
the ordinary, and each bearing the name of its des- 
tination, like the missiles which destroyed the host of 



Abrahat-al- Ashram ! ). Lastly the "Cities" were turned 
upside down and cast upon earth. These circumstan- 
tial unfacts are repeated at full lengh in the other 
two chapters; but rather as an instance of Allah's 
power than as a warning against pederasty, which 
Mohammed seems to have regarded with philosophic 
indifference. The general opinion of his followers is 
that it should be punished like fornication, unless the 
offenders made a public act of penitence. But here, 
as in adultery, the law is somewhat too clement, and 
will not convict unless four credible witnesses swear 
to have seen rem in re. I have noticed (vol. i. 211) 
the vicious opinion that the Ghilman or Wuldan, the 
beautiful boys of paradise, the counterparts of the 
Houris, will be lawful catamites to the True Believers 
in a future state of happiness: the idea is nowhere 
countenanced in Al-Islam ; and although I have often 
heard debauchees refer to it, the learned look upon 
the assertion as scandalous. 

As in Marocco, so the Vice prevails throughout 
the old regencies of Algiers, Tunis and Tripoli and 
all the cities of the South Mediterranean seaboard, 
whilst it is unknown to the Nubians, the Berbers and 
the wilder tribes dwelling inland. Proceeding Eastward 
we reach Egypt, that classical region of all abominations 
which, marvellous to relate, flourished in closest 
contact with men leading the purest of lives, models 

') Thus somewhat agreeing with one of the multidudinous 
modern theories that the Pentapolis was destroyed by dis- 
charges of meteoric stones during a tremendous thunder-storm. 
Possible; — but where are the stones? 



of moderation and morality, of religion and virtue. 
Amongst the ancient Copts, Le Vice was part and 
portion of the Ritual, and was represented by two 
male partridges alternately copulating (Interp. in Priapi 
Carm. xvn). The evil would have gained strength by 
the invasion of Cambyses (B. C. 524), whose armies, 
after the victory over Psammenitus, settled in the 
Nile- Valley, and held it, despite sundry revolts, for 
some hundred and ninety years. During these six 
generations the Iranians left their mark upon Lower 
Egypt and, especially, as the late Rogers Bey proved, 
upon the Fayyum, the most ancient Delta of the Nile ! ). 
Nor would the evil be diminished by the Hellenes 
who under Alexander the great, "Liberator and Saviour 
of Egypt" (B. C. 332), extinguished the native dynas- 
ties: the love of the Macedonian for Bagoas the 
eunuch being a matter of history. From that time, 
and under the rule of the Ptolemies the morality 
gradually decayed; the Canopic orgies extended into 
private life, and the debauchery of the men was equalled 
only by the depravity of the women. Neither Chris- 
tianity nor Al-Islam could effect a change for the 
better; and social morality seems to have been at its 
worst during the past century, when Sonnini travelled 
(A. D. 1717)) The French officer, who is thoroughly 
trustworthy, draws a dark picture of the widely-spread 
criminality, especially of the bestiality and the sodomy 

') To this Iranian domination I attribute the use of many 
Persic words which are not yet obsolete in Egypt. " Bakhshish 
for instance, is not intelligible in the Moslem regions west of 
the Nile-Valley, and for a present the Moors say Hadiyah, 
regalo or favor. 



(chap, xv.) which formed the "delight of the Egyp- 
tians." During the Napoleonic conquest, Jaubert in 
his letter to General Bruix (p. 19) says, *Les Arabes 
et les Mamelouks ont traite quelques-uns de nos 
prisonniers comme Socrate traitait, dit-on, Alcibiade. 
II fallait penr ou y passer." Old Anglo-Egyptians 
still chuckle over the tale of Sa'd Pasha and M. de 
Ruyssenaer, the high-dried and highly respectable 
Consul- General for the Netherlands, who was solemnly 
advised to make the experiment, active and passive, 
before offering his opinion upon the subject. In the 
present age, extensive intercourse with Europeans has 
produced, not a reformation but a certain reticence 
amongst the upper classes: they are as vicious as 
ever, but they do not care to display their vices to 
the eyes of mocking strangers. 

Syria and Palestine, another ancient focus of abo- 
minations, borrowed from Egypt, and exaggerated the 
worship of androgynic and hermaphroditic deities. 
Plutarch (De Iside) notes that the old Nilotes held 
the moon to be of "male-female sex", the men 
sacrificing to Luna and the women to Lunus *), Isis 
also was a hermaphrodite, the idea being that Aether 
or Air (the lower heavens) was the menstruum of 

') Arnobius and Tertullian, with the arrogance of their caste 
and its miserable ignorance of that symbolism which often 
concealed from vulgar eyes the most precious mysteries, used 
to taunt the heathen for praying to deities whose sex they 
ignored : tf Consuistis in precibus Seu tu Deus seu tuDea, dicere! " 
These men would know everything; they made God the merest 
work of man's brains, and armed him with a despotism of 
omnipotence which rendered their creation truly dreadful. 



generative nature ; and Damascius explained the tenet 
by the all-fruitful and prolific powers of the atmos- 
phere. Hence the fragment attributed to Orpheus, 
the song of Jupiter (Air). — 

All things from Jove descend 
Jove was a male, Jove was a deathless bride; 
For men call Air, of two-fold sex, the Jove. 

Julius Firmicus asserts that * The Assyrians and part 
of the Africans * (Along the Mediterranean seaboard?) 
"hold Air to be the chief element and adore its 
fanciful figure (imaginata figura), consecrated under 
the name of Juno or the Virgin Venus. * * * Their 
companies of priests cannot duly serve her unless they 
effeminate their faces, smooth their skins, and disgrace 
their masculine sex by feminine ornaments. You may 
see men in their very temples, amid general groans, 
enduring miserable dalliance and becoming passives 
like women (viros muliebra pati), and they expose, 
with boasting and ostentation, the pollution of the 
impure and immodest body. 8 Here we find the religious 
significance of eunuchry. 

It was practised as a religious rite by the Tympa- 
notribas or Gallus ! ), the castrated votary of Rhea or 
Bona Mater, in Phrygia called Cybele, self-mutilated 
but not in memory of Atys ; and by a host of other 
creeds: even Christianity, as sundry texts show 2 ), 

') Gallus lit. = a cock, in pornologic parlance is a capon, 
a castrato. 

2 ) The texts justifying or conjoining castration are Matt. 
xviii 8-9; Mark ix. 43-47; Luke xxm. 29 and Col. hi. 5. Saint 
Paul preached (1 Corin. vn. 29) that a man should live with 



could not altogether cast out the old possession. 
Here too we have an explanation of Sotadic love in 
its second stage, when it became, like cannibalism, a 
matter of superstition. Assuming a nature-implanted 
tendency, we see that like human sacrifice it was held 
to be the most acceptable offering to the goddess in 
the Orgia or sacred ceremonies, a something set apart 
for peculiar worship. Hence in Rome, as in Egypt, 
the temples of Isis (Inachidos limina, Isiacae sacraria 
Lunse) were centres of sodomy and the religious practice 
was adopted by the grand priestly castes from Meso- 
potamia to Mexico and Peru. 

We find the earliest written notices of the Vice in 
the mythical destruction of the Pentapolis (Gen. xix.), 
Sodom, Gomorrah ( — 'Amirah, the cultivated country), 
Adama, Zeboi'm, and Zoar or Bela. The legend has 
been amply embroidered by the Rabbis, who made the 

his wife as if he had none. The Abelian heretics of Africa 
abstained from women because Abel died virginal. Origen 
mutilated himself after interpreting too rigorously Matth. xix. 
12, and was duly excommunicated. But his disciple, the Arab 
Valerius, founded (A. D. 250) the castrated sect called Valerians 
who, persecuted and dispersed by the Emperors Constantine 
and Justinian, became the spiritual fathers of the modern 
Skopzis. These eunuchs first appeared in Russia at the end 
of the xith. century, when two Greeks, John and Jephrem, 
were metropolitans of Kiew; the former was brought thither, 
in A. D. 1089, by Princess Anna Wassewolodowna and is called 
by the chronicles Nawje or the Corpse. But in the early part 
of the last century (1715-1733) a sect arose in the circle of 
Uglitseh and in Moscow, at first called Clisti or flagellants 
which developed into the modern Skopzi. For this extensive 
subject see De Stein (Zeitschrift fur Ethn. Berlin, 1875) and 
The Ethnology of the Sixth Sense by Dr. Jacobus. 



Sodomites do every thing a I'envers : e. g. if a man 
were wounded he was fined for bloodshed and was 
compelled to fee the offender ; and if one cut off the 
ear of a neighbour's ass he was condemned to keep 
the animal till the ear grew again. The Jewish 
doctors declare the people to have been a race of 
sharpers with rogues for magistrates, and thus they 
justify the judgment which they read literally. But 
the traveller cannot accept it. I have carefully examined 
the lands at the North and at the South of that most 
beautiful lake, the so-called Dead Sea, whose tranquil 
loveliness backed by the grand plateau of Moab, is 
an object of admiration to all save patients suffering 
from the strange disease "Holy Land on the Brain 1 )." 
But I found no traces of craters in the neighbourhood, 
no signs of vulcanism, no remains of u metoric stones," 
the asphalt which named the water is a mineralised 
vegetable washed out of the limestones, and the 
sulphur and salt are brought down by the Jordan 
into a lake without issue. I must therefore look upon 
the mystery as a myth which may have served a 
double purpose. The first would be to deter the Jew 
from the Malthusian practices of his pagan predeces- 
sors, upon whom obloquy was thus cast, so far 
resembling the scandalous and absurd legend which 
explained the names of the children of Lot by Pheine 
and Thamma as " Moab " (Mu-ab) the water or semen 
of the father, and " Ammon " as mother's son, that 
is, bastard. The fable would also account for the 

\) See the marvellously absurd description of the glorious 
"Dead Sea" in the Purchas v. 84. 



fissure containing the lower Jordan and the Dead sea, 
which the late Sir R. I. Murchison used wrong-headedly 
to call a * Volcano of Depression " : this geological 
feature, that cuts off the river-basin from its natural 
outlet the Gulf of Eloth (Akabah), must date from 
myriads of years before there were " Cities of the 

But the main object of the ancient lawgiver, 
Osarsiph, Moses or the Moseidae, was doubtless to 
discountenance a perversion prejudical to the increase 
of the population. And he speaks with no uncertain 
voice, u Whoso lieth with a beast shall surely be put 
to death (Exod. xxn. 19) : If a man lie with mankind 
as he lieth with a woman, both of them have com- 
mitted an abomination : they shall surely be put to 
death ; their blood shall be upon them " (Levit. xx. 13 ; 
where v. v. 15-16 threaten with death man and woman 
who lie with beasts). Again, there shall be no whore 
of the daughters of Israel nor a sodomite of the sons 
of Israel (Deut. xxn. 5). 

The old commentators on the Sodom myth are most 
unsatisfactory; e. g. Parkurst s. v. Kadesh. "From 
hence we may observe the peculiar propriety of this 
punishment of Sodom and of the neighbouring cities. 
By their sodomitical impurities they meant to acknow- 
ledge the Heavens as the cause of fruitfulness inde- 
pendently upon, and in opposition to Jehovah 

J ) Jehovah here is made to play an evil part by destroying 
men instead of teaching them better. But, u Nous faisons les 
dieux a notre image et nous portons dans le ciel ce que nous 
voyons sur la terre." The idea of Yahweh or Yah is pro- 
bably Egyptian, the Ankh or ever-living One: the etymon, 



therefore Jehovah, by raining upon them not genial 
showers but brimstone from heaven, not only destroyed 
the inhabitants, but also changed all that country, 
which was before as the garden of God, into brimstone 
and salt that is not sown nor beareth, neither any 
grass groweth therein." 

It must be owned that to this Pentapolis was dealt 
very hard measure for religiously and diligently 
practising a popular rite which a host of cities even 
in the present day, as Naples and Shiraz, to mention 
no others, affect for simple luxury and affect with 
impunity. The myth may probably reduce itself to 
very small proportions, a few Fellah villages destroyed 
by a storm, like that which drove Brennus from 

The Hebrews entering Syria found it religionised 
by Assyria and Babylonia, whence Accadian Ishtar 
had passed west and had become Ashtoreth, Ashtaroth or 
Ashirah the Anaitis of Armenia, the Phoenician Astarte 
and the Greek Aphrodite, the great Moon-goddess 2 ) who 

however, was learned at Babylon and is still found amongst 
the cuneiforms. 

') The name still survives in the Shajarat al-Ashara, a clump 
of trees near the village Al-Ghajar (of the Gypsies) at the 
foot of Hermon. 

2 ) I am not quite sure that Astarte is not primarily the 
planet Venus; but I can hardly doubt that Prof. Max Muller 
and Sir G. Cox are mistaken in bringing from India Aphrodite 
the Dawn and her attendants, the Charites identified with the 
Vedic Harits. Of Ishtar, in Accadia, however, Roscher seems 
to have proved that she is distinctly the Moon sinking into 
Amenti (the west, the Underworld) in search of her lost spouse 
Izdubar, the Sun-god. This again is pure Egyptianism. 



is queen of Heaven and Love. In another phase she 
was Venus Mylitta = the Procreatrix, in Chaldaic 
Mauludata, and in Arabic, Moawallidah, she who bringeth 
forth. She was worshipped by men habited as women 
and vice versa; for which reason in the Torah (Deut 
xx. 5) the sexes are forbidden to change dress. The 
male prostitutes were called Kadesh the holy, the 
women being Kadeshah, and doubtless gave themselves 
up to great excesses. Eusebius (De Bit. Const, in c. 
55) describes a school of impurity at Aphac, where 
women and g Men who were not men " practised all 
manner of abominations in honour of the Demon (Venus). 
Here the Phrygian symbolism of Kybele and Attis 
(Atys) had become the Syrian Ba'al Tammuz and 
Astarte, and the Grecian Dionsea and Adonis, the 
anthropomorphic forms of the two greater lights. The 
site, Apheca, now Wadi al-Afik on the route from 
Bayrut to the Cedars, is a glen of wild and wondrous 
beauty, fitting frame-work for the loves of goddess 
and demigod: and the ruins of the temple destroyed 
by Constantine contrast with Nature's work, the 
glorious fountain, splendidior vitro, which feeds the 
river Ibrahim and still at times Adonis runs purple 
to the sea 

') In this classical land of Venus the worship of Ishtar- 
Ashtaroth is by no means obsolete. The Metawali heretics, 
a people of Persian descent and Shiite tenets, and the peasantry 
of "Bilad B'sharrah which I would derive from Bayt Ashirah, 
still pilgrimage to the ruins, and address their vows to the 
Sayyidat al-Kabirah, the Great Lady. Orthodox Moslems accuse 
them of abominable orgies, and point to the lamps and rags 
which they suspend to a tree entitled Shajarat all-Sitt — the 



The Phoenicians spread this androgynic worship over 
Greece. We find the consecrated servants and votaries 
of Corinthian Aphrodite called Hierodouli (Strabo vm. 
6) ; who aided the ten thousand courtezans in gracing 
the Venus-temple: from this excessive luxury arose 
the proverb popularised by Horace. One of the head- 
quarters of the cult was Cyprus where, as Servius 
relates (Ad. Mn. n. 632), stood the simulacre of a 
bearded Aphrodite, with a feminine body and costume, 
sceptered and mitred like a man. The sexes when 
worshipping it exchanged habits, and here the virginity 
was offered in sacrifice: Herodotus (i. c. 199) describes 
this defloration at Babylon but sees only the shameful 
part of the custom which was a mere consecration of 
a tribal rite. Everywhere girls before marriage belong 
either to the father or to the clan and thus the maiden 
paid the debt due to the public before becoming private 
property as a wife. The same usage prevailed in 
ancient Armenia and in parts of Ethiopia ; and Hero- 
dotus tells us that a practice very much like the 
Babylonian u is found also in certain parts of the 
Island of Cyprus: " it is noticed by Justin (xvm. c. 5) 
and probably it explains the u Succoth Benoth " or 
Damsels' booths which the Babylonians transplanted 

Lady's tree — an Acacia Albida which, according to some 
travellers, is found only here and at Sayda (Sidon) where an 
avenue exists. The people of Kasrawan, a Christian province 
in the Libanus, inhabited by a peculiarly prurient race, also 
hold high festival under the far-famed Cedars, and their women 
sacrifice to Venus like the Kadashah of the Phoenicians. This 
survival of old superstition is unknown to missionary "Hand- 
books", but amply deserves the study of the anthropologist. 



to the cities of Samaria 1 ). The Jews seem very 
successfully to have copied the abominations of their 
pagan neighbours, even in the matter of the * dog " 2 ). 
In the reign of wicked Rehoboam (B. C. 975) * There 
were also sodomites in the land and they did according 
to all the abominations of the nations which the Lord 
cast out before the children of Israel 9 (1 Kings xiv. 
20). The scandal was abated by jealous King Asa 
(B. C. 958) whose grandmother 1 ) was high-priestess 
of Priapus (princeps in sacris Priapi) : he " took away 
the sodomites out of the land (I Kings xv. 12). Yet 
the prophets were loud in their complaints, especially 
the so-called Isaiah (B. C. 760) * except the Lord of 
Hosts had left to us a very small remnant, we should 
have been as Sodom " (1. 9) ; and strong measures 
were required from good king Josiah (B. C. 641) who 
amongst other things, u brake down the houses of the 
sodomites that were by the house of the Lord, where 
the women wove hangings for the grove " (2 Kings 

1 ) Some commentators understand "the tabernacles sacred 
to the reproductive powers of women * ; and the Rabbis declare 
that the emblem was the figure of a setting hen. 

2 ) "Dog" is applied by the older Jews to the Sodomite, and 
thus they understand the "price of a dog" which could not 
be brought into the Temple (Deut. xxm. 18). I have noticed 
it in one of the derivations of cincedus and can only remark 
that it is a vile libel upon the canine tribe. 

8 ) Her name was Maachah and her title, according to some, 
u King's Mother " : She founded the sect of Communists who 
rejected marriage and made adultery and incest part of worship 
in their splendid temple. Such were the Basilians and the 
Carpocratians, followed in the Xlth century by Tranchelin, 
whose sectarians, the Turlupins, long infested Savoy. 



xxiii. 7). The bordels of boys (pueris alienis adhae- 
severunt) appear to have been near the temple. 

Syria has not forgotten her old a praxis. B At 
Damascus I found some noteworthy cases amongst 
the religious of the great Amawi Mosque. As for the 
Druses we have Burckhardt's authority (Travels in 
Syria, etc., p. 202) * unnatural propensities are very 
common amongst them." 

The Sotadic zone covers the whole of Asia Minor 
and Mesopotamia now occupied by the * unspeakable 
Turk", a race of born pederasts *); and in the former 

*) A story is told in a Turkish book of " how a boy escaped 
from two old men " : — " A rich man, named Koran, who was 
addicted to going with boys, and a certain Shaykh Nedji 
resolved to satisfy their lust on a child. 

The Shaykh brought a nice lad into a garden planted with 
orange trees; he was a stranger and the son of a baboutchi 
(slipper maker). 

"Come with me," said this young blackguard, "and I will 
show you how the baboutchis enjoy themselves." 

Then he stripped. "I must have him," cried the Shaykh. 
With that he drew out his tool, but the old man, who would 
have given his life to be able to perform, could not succeed 
in his endeavours. He was not of an age to get an erection 
suddenly; in spite of all his efforts and his vexation, he could 
not penetrate into him. 

He then determined to play a cunning trick on Koran. 

"My dear Koran," he said, "this boy belongs to me, and I 
would not change him for anything in the world. However 
I will give him to you on one condition, and that is that you 
never b — r him till he is of full age. If you break this 
agreement, I shall be informed of the fact, by my knowledge 
of alchemy." 

With that they went into the garden, and the Shaykh left 
them, hid himself, and watched them. As for me, — Koran, — I 



region we first notice a peculiarity of the feminine 
figure, the mammae inclinatae, jacentes et pannosse, 
which prevails over all this part of the belt. Whilst 
the women to the North and South have, with local 
exceptions, the mammae stantes of the European 
Virgin J ), those of Turkey, Persia, Afghanistan and 
Kashmir lose all the fine curves of the bosom, sometimes 
even before the first child; and after it the hemispheres 
take the form of bags. This cannot result from 
climate only; the women of Marathaland, inhabiting 
a damper and hotter region than Kashmir, are noted 
for fine firm breasts even after parturition. Le Vice 
of course prevails more in the cities and towns of 
Asiatic Turkey than in the villages; yet even these 
are infected; while the nomad Turcomans contrast 
badly in this point with the Gypsies, those Badawin 
of India. 

The Kurd population is of Iranian origin, which 

pulled out my tool and prepared to perform on the boy. He 
stooped forward, bared himself, and was ready to receive me. 
Whilst he was thus placed, I stooped and leaned over him, 
but I perceived that he was a little bit on one side. u Put 
yourself straight," I said, "and we will try to bring this job 
to a satisfactory conclusion." 

At that moment he looked behind him, and saw the Shaykh 
and I guessed why the latter had offered me the boy. The 
boy being ashamed of being seen, ran away. 

Thus did I — Koran— remain with my weapon in my hand, 
just as my dart was about to hit the bull's eye. This is what 
happened to me, and this is how a boy escaped the importunities 
of two old men." 

x ) A noted exception is Vienna, remarkable for the enormous 
development of the virginal bosom, which soon becomes pendulent. 




means that the evil is deeply rooted: I have noted 
in The Nights that the great and glorious Saladin 
was a habitual pederast. The Armenians, as their 
national character is, will prostitute themselves for 
gain, but prefer women to boys: Georgia supplied 
Turkey with catamites, whilst Circassia sent concubines. 
In Mesopotamia, the barbarous invader has almost 
obliterated the ancient civilisation which is ante-dated 
only by the Nilotic: the myteries of old Babylon 
nowhere survive save in certain obscure tribes like 
the Mandseans, the Devil-worshippers, and the Ali- 
ilahi. Entering Persia, we find the reverse of Armenia; 
and, despite Herodotus, I believe that Iran borrowed 
her pathologic love from the peoples of the Tigris- 
Euphrates valley and not from the then insignificant 
Greeks. But whatever may be its origin, the cor- 
ruption is now bred in the bone. It begins in boy- 
hood, and many Persians account for it by paternal 
severity. Youths arrived at puberty find none of the 
facilities with which Europe supplies fornication. 

Onanism 1 ) is to a certain extent discouraged by 
circumcision, and meddling with the father's slave- 
girls and concubines would be risking cruel punish- 
ment if not death. Hence they use each other by 
turns, a "puerile practice" known as Alish-Takish, 
the Lat. facere vicibus or mutuum facere. Tempera- 
ment, media, and atavism recommend the custom to 

*) Gen. xxxviii. 2-11. Amongst the classics, Mercury taught 
the " Art of le Thalaba " to his son Pan, who wandered about 
the mountains distraught with love for the Nymph Echo, and 
Pan passed it on to the Pastors. See Thalaba in Mirabeau. 



the general; and after marrying and begetting heirs, 
Paterfamilias returns to the Ganymede. Hence all 
the odes of Hafiz are addressed to youths, as proved 
by such Arabic exclamations as' Afaka 'Ilah = Allah 
assain thee (masculine) l ) : the object is often fan- 
ciful but it would be held coarse and immodest to 
address an imaginary girl 2 ). An illustration of the 
penchant is told at Shiraz concerning a certain 
Mujtahid, the head of the Shi'ah creed, correspond- 
ing with a prince-archbishop in Europe. A friend 
once said to him, "There is a queastion I would fain 
address to your Eminence, but I lack the daring to 
do so;" "Ask and fear not", replied the Divine. "It is 
this, 0 Mujtahid! Figure thee in a garden of roses 
and hyacinths, with the evening breeze waving the 
cypress-beads, a fair youth of twenty sitting by thy 
side, and the assurance of perfect privacy. What, 
prithee, would be the result?" The holy man bowed 
the chin of doubt upon the collar of meditation ; and, 
too honest to lie, presently whispered, "Allah defend 
me from such temptation of Satan!" Yet even in 
Persia men have not been wanting who have done 
their utmost to uproot the Vice: in the same Shiraz 
they speak of a father who finding his son in flagrant 
delict, put him to death like Brutus or Lynch of Galway. 
Such isolated cases, however, can effect nothing. 

*) The reader of The Nights has remarked how often the 
" he " in Arabic poetry denotes a " she " ; but the Arab, when 
uncontaminated by travel, ignores pederasty, and the Arab 
poet is a Badawi. 

2 ) So Mohammed addressed his girl-wife, Ayishah, in the 



Chardin tells us that houses of male prostitution 
were common in Persia, whilst those of women were 
unknown: the same is the case in the present day, 
and the boys are prepared with extreme care by diet, 
baths, depilation, unguents, and a hosts of artists in 
cosmetics l ). Le Vice is looked upon at most as a 
pecadillo and its mention crops up in every jest-book. 
When the Isfahan man mocked Shaykh Sa'adi, by 
comparing the bald heads of Shirazian elders to the 
bottom of a lota, a brass cup with a wide-necked 
opening used in the Hammam, the witty poet turned 
its aperture upwards and thereto likened the well- 
abused podex of an Isfahan! youth. Another favou- 
rite piece of Shirazian "chaff" is to declare that when 
an Isfahan father would set up his son in business 
he provides him with a pound of rice, meaning that 
he can sell the result as compost for the Kitchen- 
garden, and with the price buy another meal : hence 
the saying Khak-i-pai kahu = the soil at the lettuce- 
root. The Isfahanis retort with the name of a station 
or halting-place between the two cities, where, under 
pretence of making travellers stow away their riding- 
gear, many a Shirazi had been raped: hence "Zin o 
takaltu tu bibar" = carry within saddle and saddle- 
cloth! A favourite Persian punishment for strangers 
caught in the Harem or Gynseceum is to strip and 

') So amongst the Romans we have the Iatroliptae, youths 
or girls who wiped the gymnast's perspiring body with swan- 
down, a practice renewed by the professors of "Massage;" 
Unctores who applied perfumes and essences; Fricatrices and 
Tractatrices or shampooers; Dropacistae, corn-cutters ; Alipilarn 
who plucked the hair, etc., etc. 



throw them and expose them to the embraces of the 
grooms and negro- slaves. I once asked a Shirazi 
how penetration was possible if the patient resisted 
with all the force of the sphincter muscle : he smiled 
and said, "Ah, we Persians know a trick to get over 
that; we apply a sharpened tent-peg to the crupper- 
bone (os coccygis) and knock till he opens. " A well- 
known missionary to the East during the last gene- 
ration was subjected to this gross insult by one of 
the Persian Prince-Governors, whom he had infuriated 
by his conversion mania; in his memoirs he alludes 
to it by mentioning his "dishonoured person;" but 
English readers cannot comprehend the full significance 
of the confession. About the same time, Shaykh Nasr, 
Governor of Bushire, a man famed for facetious black- 
guardism, used to invite European youngsters serving 
in the Bombay Marine, and ply them with liquor till 
they were insensible. Next morning the middies mostly 
complained that the champagne had caused a curious 
irritation and soreness in la parte-poste. 

The same Eastern u Scrogin " would ask his guests 
if they had ever seen a man-cannon (Adami-top) ; 
and on their replying in the negative, a grey-bearded 
slave was dragged in, blaspheming and struggling with 
all his strength. He was presently placed on all fours 
and firmly held by the extremities ; his bag-trowsers 
were let down and a dozen peppercorns were inserted 
ano suo ; the target was a sheet of paper held at a 
reasonable distance ; the match was applied by a pinch 
of Cayenne in the nostrils; the sneeze started the 
grapeshot and the number of hits on the butt decided 
the bets. We can hardly wonder at the loose com- 



duct of Persian women, perpetually mortified by marital 
pederasty. During the unhappy campaign of 1856-57, 
in which, with the exception of a few brilliant 
skirmishes, we gained no glory, Sir James Outram 
and the Bombay army showing how badly they could 
work, there was a formal outburst of the Harems ; 
and even women of princely birth could not be kept 
out of the officers' quarters. 

The cities of Afghanistan and Sind are thoroughly 
saturated with Persian vice, and the people sing, 

Kadr-i-kus Aughan danad, kadr-i-kunra Kabuli: 
The worth of coynte the Afghan knows: Cabul prefers the 

[other chose! 

The Afghans are commercial travellers on a large 
scale, and each caravan is accompanied by a number 
of boys and lads almost in woman's attire with kohl'd 
eyes and rouged cheeks, long tresses and henna'd 
fingers and toes, riding luxuriously in Kajawas or 
camel-panniers : they are called Kuch-i safari or 
travelling wives, and the husbands trudge patiently by 
their sides. In Afghanistan also a frantic debauchery 
broke out among the women when they found incubi 
who were not pederasts ; and the scandal was not the 
most insignificant cause of the general rising at 

*) It is a parody on the well-known song (Roebuck 1. sect. 
2, no. 1602): 

The goldsmith knows the worth of gold, jewellers worth of 

[jewelry ; 

The worth of rose Bulbul can tell, and Kambar's worth his 

[lord, Ali. 



Cabul (Nov. 1841), and the slaughter of Macnaghten, 
Burnes, and other British officers. 

Resuming our way Eastward we find the Sikhs and 
the Moslems of the Panjab much addicted to Le Vice, 
Although the Himalayan tribes to the North and those 
lying South, the Rajputs and Marathas, ignore it. 
The same may be said of the Kashmirians who add 
another Kappa to the tria Kakista, Kappadocians, 
Ketans and Kilicians : the proverb says, 

Agar kaht-i-mardum uftad, az in sih jins kam giri; 
Eki Afghan, dovvum Sindi l ), siyyum badjins-i- Kashmiri : 
Though of men there be famine yet shun these three- 
Afghan, Sindi and rascally Kashmiri. 

M. Louis Daville describes the infamies of Lahore 
and Laknau where he found men dressed as women, 
with flowing locks under crowns of flowers, imitating 
the feminine walk and gestures, voice and fashion of 
speech, and ogling their admirers with all the coque- 
try of bayaderes. Victor Jaquemont's Journal de 
voyage describes the pederasty of Ranjit Singh, the 
"Lion of the Panjab', and his pathic, Gulab Singh, 
whom the English inflicted upon Cashmir as a ruler 
by way of paying for his treason. Yet the Hindus, 
I repeat, hold pederasty in abhorrence, and are as 
much scandalised by being called Gandmara (anus- 
beater) or Gandu (anuser) as Englishmen would be. 
During the years 1843-44 my regiment, almost all 
Hindu Sepoys of the Bombay Presidency, was station- 

l ) For "Sindi" Roebuck (Oriental Proverbs Part I. p. 99) 
has Runbu (Kumboh) a Panjabi peasant, and others vary the 
saying ad libitum. See vol. vi. 156. 



ned at a purgatory called Bandar Gharra '), a sandy 
flat with a scatter of verdigris-green milk-bush, some 
forty miles north of Karachi, the head-quarters. The 
dirty heap of mud-and-mat hovels, which represented 
the adjacent native village, could not supply a single 
woman ; yet only one case of pederasty came to light, 
and that after a tragical fashion some years afterwards. 
A young Brahman had connection with a soldier 
comrade of low caste, and this had continued till, in 
an unhappy hour, the Pariah patient ventured to 
become the agent. The latter, in Arab. Al-Fa'il — 
the K doer *, is not an object of contempt like Al- 
Maful = the " done " ; and the high caste sepoy, stung 
by remorse and revenge, loaded his musket and 
deliberately shot his paramour. He was hanged by 
court martial at Hyderabad, and, when his last wishes 
were asked he begged in vain to be suspended by the 
feet; the idea being that his soul, polluted by exiting 
" below the waist would be doomed to endless trans- 
migrations through the lowest forms of life. 

Beyond India, I have stated, the Sotadic Zone begins 
to broaden out embracing all China, Turkistan and 
Japan. The Chinese, as far we know them in the 
great cities, are omniverous and omnifutuentes: they 
are the chosen people of debauchery and their syste- 
matic bestiality with ducks, goats and other animals 
is equalled only by their pederasty. Kaempfer and 
Orlof Toree (Voyage en Chine) notice the public houses 
for boys and youths in China and Japan. Mirabeau 
(L'Anandryne) describes the tribadism of their women 

') See " Sind revisited " i. 133-35. 



in hammocks. When Pekin was plundered, the Harems 
contained a number of balls, a little larger than the 
old musket-bullet, made of thin silver with a loose 
pellet of brass inside somewhat like a grelot *): these 
articles were placed by the women between the labia, 
and an up-and-down movement on the bed gave a 
pleasant titillation, when nothing better was to be 
procured. They have every artifice of luxury, aphro- 
disiacs, erotic perfumes and singular applications. 
Such are the pills which, dissolved in water and applied 
to the glans penis, cause it to throb and swell: so 
according to Amerigo Vespucci, American women could 
artificially increase the size of their husbands' parts 2 ). 
The Chinese bracelet of caoutchouc studded with points 
now takes the place of the u Herrisson " , or Annu- 
lus hirsutus 3 ), which was bound between the glans 
and prepuce. Of the penis succedangeus, that imitation 
of the Arbor vitse or Soter Kosmou, which the Latins 
called phallus and fascinum 4 ), the French godemiche 

') They must not be confounded with the grelots lascifs, the 
little bells of gold or silver set by the people of Pegu in the 
prepuce- skin and described by Nicolo de Conti who however 
refused to undergo the operation. 

2 ) Relation des decouvertes faites par Colomb etc. p. 137: 
Bologna, 1875: also Vespucci's letter in Ramusio (1. 131) and 
Paro's Recherches philosophiques sur les Americains. 

3 ) See Mantegazza loc. cit. who borrows from the These de 
Paris of Dr. Abel Hureau de Villeneuve, " Frictiones per coitum 
product* magnum mucosae membrane vaginalis turgorem, ac 
simul hujus cuniculi coarctationem tarn maritis salacibus 
quseritatam afferunt." 

*) Fascinus is the Priapus-god to whom the Vestal Virgins 
of Rome, professed tribades, sacrificed; also the neck-charm in 
phallus-shape. Fascinum is the male member. 



and the Italians passatempo and diletto (whence our 
"dildo") every kind abounds, varying from a stuffed 
« French Letter 8 to a cone of ribbed horn which looks 
like an instrument of torture. For the use of men 
they have the g Merkin " *), a heart-shaped article of 
thin skin, stuffed with cotton and slit with an artificial 
vagina: two tapes at the top and one below lash it 
to the back of a chair. The erotic literature of the 
Chinese and Japanese is highly developed, and their 
illustrations are often facetious as well as obscene. 
All are familiar with that of the strong man who by 
a blow with his enormous phallus shivers a copper 
pot; and the ludicrous contrast of the huge-membered 
wights who land in the Isle of Women and presently 
escape from it, wrinkled and shrivelled, true Domine 
Dolittles. Of Turkistan we know little, but what we 
know confirms my statement. M. Schuyler in his 
Turkistan (1. 132) offers an illustration of a " Batchah " 
(Pers. bachcheh = catamite), u or singing boy surroun- 
ded by his admirers Of the Tartars, Master Purchas 
laconically says (v. 419), " They are addicted to 
Sodomie or Buggerie The learned casuist, Dr. 
Thomas Sanchez the Spaniard, had (says Mirabeau in 
Kadhesch) to decide a difficult question concerning the 
sinfulness of a peculiar erotic expression. The Jesuits 
brought home from Manilla a tailed man, whose move- 
able prolongation of the os coccygis measured from 

*) Captain Grose (Lexicon Balatronicum) explains u merkin " 
as "counterfeit hair for women's private parts." See Bailey's 
Diet.. The Bailey of 1764, an "improved edition", does not 
contain the word, which is now generally applied to a cunnus 



7 to 10 inches: he had placed himself between two 
women, enjoying one naturally while the other 
used his tail as a penis succedanseus. The verdict 
was incomplete sodomy and simple fornication. For 
the Islands north of Japan, the * Sodomitical Sea *, 
and the g nayle of tynne" thrust through the 
prepuce to prevent sodomy, see Lib. m chap, iv of 
Master Thomas Caudish's Circumnavigation, and 
the vol. vi of Pinkerton's Geography translated by 

Passing over to America we find that the Sotadic 
Zone contains the whole hemisphere from Behring's 
Straits to Magellan's. This prevalence of "nudities" 
astonishes the anthropologist, who is apt to consider 
pederasty the growth of luxury, and the especial 
product of great and civilised cities, unnecessary, and 
therefore unknown to simple savagery, where the 
births of both sexes are about equal, and female 
infanticide is not practised. In many parts of the 
New World this perversion was accompanied by 
another depravity of taste — confirmed cannibalism *). 
The forests and campos abounded in game from the 
deer to the pheasant-like Penelope, and the seas and 
rivers produced an unfailing supply of excellent fish 
and shell-fish 2 ), yet the Brazilian Tupis preferred the 
meat of man to every other food. 

*) I have noticed this phenomenal cannibalism in my notes 
to Mr. Albert Tootle's excellent translation of * The Captivity 
of Hans Stade of Hesse London Hakluyt Society mdccclxxiv. 

2 ) The Ostreinas or shell mounds of the Brazil sometimes 
200 feet high, are described by me in Anthropologia No. i. 
Oct. 1873. 



A glance at Mr. Bancroft proves the abnormal 
development of sodomy amongst the savages and 
barbarians of the New World. Even his half-frozen 
Hyper-borians "possess all the passions which are 
supposed to develop most freely under a milder tem- 
perature'', (i. 58) The voluptuouness and polygamy of 
the North American Indians, under a temperature of 
almost perpetual winter is far greater than that of 
the most sensual tropical nations" (Martin's Brit. 
Colonies in. 524). I can quote only a few of the 
most remarkable instances. Of the Koniagas of Kadiak 
Island and the Thinkleets we read (i. 81-82). "The 
most repugnant of all their practices is that of male 
concubinage. A Kadiak mother will select her hand- 
somest and most promising boy, and dress and rear 
him as a girl, teaching him only domestic duties, 
keeping him at women's work, associating him with 
women and girls, in order to render his effeminacy 
complete. Arriving at the age of ten or fifteen years, 
he is married to some wealthy man, who regards such 
a companion as a great acquisition. These male 
concubines arc called Achnutschik or Schopans." (The 
authorities quoted being Holmberg, Langsdorff, Billing, 
Choris, Lisiansky and Marchand). The same is the 
case in the Nutka Sound and the Aleutian Islands, 
"where male concubinage obtains throughout, but not 
to the same extent as amongst the Koniagas." The 
objects of "unnatural" affection have their beards 
carefully plucked out as soon as the face-hair begins 

-) The Native Races of the Pacific States of South America 
by Herbert Howe Bancroft, London, Longmans, 1875. 



to grow, and their chins are tattooed like those of 
the women. In California the first missionaries found 
the same practice, the youths being called Joya (Ban- 
croft i. 415 and authorities Palon, Crespi, Boscanaf 
Mofras, Torquemada, Duflot and Fages). The Coman- 
ches unite incest with sodomy (i. 515). In New 
Mexico, according to Arlegui, Ribas and other authors, 
male concubinage prevails to a great extent; "these 
loathsome semblances of humanity, whom to call 
beastly were a slander upon beasts, dress themselves 
in the clothes and perform the function of women, 
the use of weapons being denied them" (i. 585). 
Pederasty was systematically practised by the peoples 
of Cueba, Careta and other parts of Central America. 
The Caciques and some of the head-men kept harems 
of youths, who, as soon as destined for the unclean 
office, were dressed as woman. They went by the 
name of Camayoas, and were hated and detested by 
the goodwives (i. 773-74). Of the Nahua nations 
Father Pierre de Gand (alias de Musa) writes. *Un 
certain nombre de pretres n'avaient point de femmes, 
sed eorum loco pueros quibus abutebatitur. Ce peche 
etait si commun dans ce pays que, jeunes ou vieux, 
tous dtaient infected ; ils y £taient si adonnes que 
meme les enfants de six ans s'y livraient." Ternaux- 
Campans, Voyages, Sene I, tome X. p. 197). Among 
the Mayas of Yucutan, Las Casas declares that the 
great prevalence of "unnatural" lust made parents 
anxious to see their progeny wedded as soon as pos- 
sible (Kingsborough's Mex. Ant. vm. 135). In Vera 
Paz, a god, called by some Chin and by others Cavial 
and Maran, taught it by committing the act with 



another god. Some fathers gave their sons a boy to 
use as a woman, and if any other approached this 
pathic he was treated as an adulterer. In Yucatan, 
images were found by Bernal Diaz proving the sodo- 
mitical propensities of the people (Bancroft V. 198). 
De Pauw (Recherches Philosophiques sur les Ameri- 
cains, London, 1771) has much to say about the 
subject in Mexico generally ; in the northern provinces 
men married youths who, dressed like women, were 
forbidden to carry arms. According to Gamara there 
were at Tamalipas houses of male prostitution ; and 
from Diaz and others we gather that the peccado 
nefando was the rule. Both in Mexico and in Peru, 
it might have caused, if it did not justify, the cruel- 
ties of the Conquistadores. Pederasty was also general 
throughout Nicaragua, and the early explorers found 
it amongst the indigenes of Panama. 

We have authentic details concerning the Vice in 
Peru and its adjacent lands, beginning with Cieza de 
Leon, who must be read in the original or in the 
translated extracts of Purchas (vol. V. 942, etc.), not 
in the cruelly castrated form preferred by the Council 
of the Hakluyt Society. Speaking of the New Gra- 
nada Indians he tells us that u at Old Port (Porto 
Viejo) and Puna, the deuill so farre prevayled in their 
beastly Deuotions that there were Boyes consecrated 
to serue in the Temple ; and at the times of their 
Sacrifices and Solemne Feasts, the Lords and principall 
men abused them to that detestable filthinesse ; " i. e. 
performed their peculiar worship. Generally in the 
hill countries, the Devil, under the show of holiness, 
had introduced the practice, for every temple or chief 



house of adoration kept one or two men or more, 
who were attired like women, even from the time 
of their childhood, and spake like them, imitating 
them in everything ; with these, under pretext of holi- 
ness and religion, their principal men on principal days 
had commerce. Speaking of the arrival of the Giants l ) 
at Point Santa Elena, Cieza says (chap, lii.) they 
were detested by the natives, because in using 
their women they killed them, and their men also in 
another way. All the natives declare that God brought 
upon them a punishment proportioned to the enormity 
of their offence. When they were engaged together 
in their accursed intercourse, a fearful and terrible 
fire came down from Heaven with a great noise, out 
of the midst of which there issued a shining Angel, 
with a glittering sword wherewith at one blow they 
were all killed and the fire consumed them 2 ). There 
remained a few bones and skulls which God allowed 
to bide unconsumed by the fire, as a memorial of this 
punishment. In the Hakluyt Society's bowdlerisation 
we read of the Tumbez Islanders being g very vicious 
many of them committing the abominable offence n 
(p. 24), also "If by the advice of the Devil any Indian 
commit the abominable crime, it is thought little of 
and they call him a woman". In chapters lii and 
lviii we find exceptions. The Indians of Huancabamba, 
" although so near the peoples of Puerto Viejo and 

1 ) All Peruvian historians mention these giants, who were 
probably the large-limbed Caribs (Caraibes) of the Brazil: they 
will be noticed on page 225. 

2 ) This sounds much like a pious fraud of the missionaries, 
a Europeo- American version of the Sodom legend. 



Guayaquil, do not commit the abominable sin ; " and 
the Serranos or island mountaineers, as sorcerers and 
magicians inferior to the coast peoples, were not so 
much addicted to sodomy. 

The Royal Commentaries of the Yncas shows that 
the evil was of comparatively modern growth. In the 
early period of Peruvian history the people considered 
the crime * unspeakable : * if a Cuzco Indian, not of 
Ycarian blood, angrily addressed the term pederast 
to another, he was held infamous for many days. 
One of the generals having reported to the Ynca 
Ccapacc Yupanqui, that there were some sodomites, 
not in all the valleys, but one here and one there, 
"nor was it a habit of all the inhabitants but only 
of certain persons who practised it privately," the 
ruler ordered that the criminals should be publicly 
burned alive, and their houses, crops and trees 
destroyed : moreover, to show his abomination, he 
commanded that the whole village should so be treated 
if one man fell into this habit. " (Lib. in, cap. 13.) 
Elsewhere we learn, "There were sodomites in some 
provinces, though not openly nor universally, but 
some particular men and in secret. In some parts 
they had them in their temples, because the Devil 
persuaded them that the Gods took great delight in 
such people, and thus the Devil acted as traitor to 
remove the veil of shame that the Gentiles felt for 
this crime, and to accustom them to commit in public 
and in common. " 

During the time of the Conquistadores male con- 
cubinage had become the rule throughout Peru. At 
Cuzco, we are told by Nuno de Guzman in 1530, 



" The last which was taken, and which fought most 
courageously, was a man in the habite of a woman, 
which confessed that from a childe he had gotten his 
liuing by that filthinesse, for which I caused him to 
be burned. * V. F. Lopez ') draws a frightful picture 
of pathologic love in Peru. In the reigns that followed 
that of Inti-Kapak (Ccapacc) Amauri, the country was 
attacked by invaders of a giant race coming from the 
sea : they practised pederasty after a fashion so shame- 
less that the conquered tribes were compelled to fly 
(p. 271). Under the pre-Yncarial Amauta, or priestly 
dynasty, Peru had lapsed into savagery, and the Kings 
of Cuzco preserved only the name. "Toutes ces hontes 
et toutes ces miseres provenaient de deux vices infames ? 
la bestialite et la sodomie. Les femmes surtout etaient 
offense'es de voir la nature frustree de tous ses droits. 
Elles pleuraient ensemble en leurs reunions sur le 
miserable 6tat en lequel elles etaient tombe'es, sur le 
mepris avec lequel elles etaient traitees. *** Le monde 
etait renverse, les hommes s'aimaient et etaient jaloux 
les uns des autres. *** Elles cherchaient, mais en 
vain, les moyens de remedier au mal ; elles employaient 
des herbes et des recettes diaboliques qui leur ramenaient 
bien quelques individus, mais ne pouvaient arreter les 
progres incessants du vice. Cet etat de choses constitua 
un veritable moyen age, qui dura jusqu'a Pe'tablisse- 
ment des Incas" (p. 277). 

When Sinchi Roko (the xcvth of Montesimos and 
the xcist of Garcilazo) became Ynca, he found morals 
at the lowest ebb. g Ni la prudence de Plnca, ni les 

*) Les Races Aryemies du Perou, Paris, Franck, 1871. 




lois severes qu'il avait promulguees n'avaient pu extirper 
entierement le peche contre nature. II reprit avec 
une nouvelle violence, et les femmes en furent si 
jalouses qu'un grand nombre d'elles tuerent leurs maris. 
Les devins et les sorciers passaient leurs journees a 
fabriquer, avec certaines herbes, des compositions 
magiques qui rendaient fous ceux qui en mangeaient, 
et les femmes en faisaient prendre, soit dans les ali- 
ments, soit dans la chicha, a ceux dont elles etaient 
jalouses" (p. 291). 

I have remarked that the Tupi races of the Brazil 
were infamous for cannibalism and sodomy; nor could 
the latter be only racial, as proved by the fact that 
colonists of pure Lusitanian blood followed in the 
path of the savages. Sr. Antonio Augusto da Costa 
Aguiar 1 ) is outspoken upon this point. "A crime 
which in England leads to the gallows, and which is 
the very measure of abject depravity, passes with 
impunity amongst us by the participating in it of all 
or many (de quasi todos, on de muitos). Ah! if the 
wrath of Heaven were to fall by way of punishing 
such crimes (delictos), more than one city of this 
Empire, more than a dozen, would pass into the 
category of the Sodoms and Gomorrahs 9 (p. 30). Till 
late years pederasty was looked upon in Brazil as a 
peccadillo; the European immigrants following the 
practice of the wild men who were naked, but not, as 
Columbus said, "clothed in innocence*. One of Her 
Majesty's Consuls used to tell a tale of the hilarity 
provoked in a * fashionable " assembly by the open 

*) 0 Brazil e os Brazileiros, Santos, 1862. 



declaration of a young gentleman that his mulatto 
* patient " had suddenly turned upon him, insisting 
upon becoming agent. Now, however, under the 
influences of improved education and respect for the 
public opinion of Europe, pathologic love among 
the Luso-Brazilians has been reduced to the normal 

Outside the Sotadic Zone, I have said, Le Vice is 
sporadic, not endemic: yet the physical and moral 
effect of great cities where puberty, they say, is induced 
earlier than in country sites, has been the same in 
most lands, causing modesty to decay and pederasty 
to flourish. The Badawi Arab is wholly pure of Le 
Vice; yet San'a the capital of Al-Yaman and other 
centres of population, have long been and still are 
thoroughly infected. History tells us of Zu Shanatir, 
tyrant of "Arabia Felix", in A. D. 478, who used 
to entice young men into his palace and cause them 
after use to be cast out of the windows ; this unkindly 
ruler was at last poniarded by the youth Zerash, 
known from his long ringlets as "ZuNowas". The 
negro race is mostly untainted by sodomy, yet Joan 
dos Sanctos *) found in Cacongo of West Africa 
certain * Chibudi, which are men attyred like women 
and behaue themselves womanly, ashamed to be called 
men; are also married to men, and esteem that un- 
naturale damnation an honor. " Madagascar also de- 
lighted in dancing and singing boys dressed as girls. 
In the Empire of Dahomey I noted a corps of prostitutes 
kept for the use of the Amazon-Soldieresses. 

*) ^Ethiopia Orientalis, Purchas, ir. 1558. 



North of the Sotadic zone we find local but notable 
instances. Master Christopher Burrough *) describes 
on the western side of the Volga "a very fine stone 
castle, called by the name Oueak, and adioyning to 
the same a Towne called by the Busses, Sodom,*** 
which was swallowed into the earth by the iustice of 
God, for the wickednesse of the people". Again; 
although as a rule Christianity has steadily opposed 
pathologic love both in writing and preaching, there 
have been remarkable exceptions. Perhaps the most 
curious idea was that of certain medical writers in 
the middle ages: u Usus et amplexus pueri, bene 
temperatus, salutaris medecina " (Tardieu). Bayle 
notices (under ■ Vayer "), the infamous book of Giovanni 
della Casa, Archbishop of Benevento " De laudibus 
Sodomise " 2 ) vulgarly known as 8 Capitolo del Forno 
The same writer refers (under * Sixte IV) that the 
Dominican Order, which systematically decried Le Vice 
had presented a request to Cardinal di Santa Lucia 
that Sodomy might be lawful during three months 
annually from June to August ; and that the Cardinal 
had written : " Be it done as they demand. " Hence 
the Fseda Veneris of Battista Mantovano. Bayle rejects 
the history for a curious reason, venery being colder 
in summer than in winter, and quotes the proverb 
* Aux mois qui n'ont pas d'R, peu embrasser et bien 
boire. * But in the case of a celibate priesthood such 
scandals are inevitable: witness the famous Jesuit 
epitaph * Ci-git un Jesuit, etc. " 

l ) Purchas in. 243. 

9 ) For a literal translation see Ire serie de la Curiosite 
litteraire et bibliographique, Paris, Liseux, 1880. 



In our modern capitals, London, Berlin, and Paris 
for instance, the Vice seems subject to periodical 
outbreaks. For many years also, England sent her 
pederasts to Italy, and especially to Naples, whence 
originated the term "II Vizio Inglese". It would be 
invidious to detail the scandals which of late years 
have startled the public in London and Dublin, for 
these the curious will consult the police reports. 
Berlin, despite her strong flavour of Phariseeism, 
Puritanism, and Chauvinism, in religion, manners and 
morals, is not a whit better than her neighbours. 
Dr. Caspar a well-known authority on the subject, 
adduces many interesting cases, especially an old Count 
Cajus and his six accomplices. Among his many 
correspondents one suggested to him that not only 
Plato and Julius Csesar but also Winckelmann and 
Platen (?) belonged to the Society ; and he had found 
it flourishing at Palermo, the Louvre, the Scottish 
Highlands and St. Petersburg, to name only a few 
places. Frederick the Great is said to have addressed 
these words to his nephew, 44 Je puis vous assurer, 
par mon experience personelle, que ce plaisir est peu 
agreable a cultiver." This suggests the popular anec- 
dote of Voltaire and the Englishman who agreed 
upon an "experience," and found it far from being 
satisfactory. A few days afterwards the latter informed 
the Sage of Ferney that he had tried it again, 
and provoked the exclamation, "Once a philosopher, 

») His best known works are (2) Praktisches Handbuch der 
Gerechtlichen Medecin, Berlin, 1860; and (2) Klinische Novellen 
zur Gerechtlichen Medecin, Berlin, 1863. 



twice a sodomite!" The last revival of the kind 
in Germany is a society at Frankfort and its 
neighbourhood, self-styled "Les Cravates Noires" in 
opposition, I suppose, to Les Cravates Blanches of 
A. Belot. 

Paris is by no means more depraved than Berlin 
or London, but whilst the latter hushes up the scandal, 
Frenchmen do not: hence we see a more copious 
account of it submitted to the public. For France 
of the 17th centurv consult the "Histoire de la Pros- 
titution chez tous les Peuples du Monde," and "La 
France devenue Italienne," a treatise which generally 
follows "L'Histoire Amoureuse des Gaules" by Bussy, 
Comte de Rabutin ] ). The head-quarters of male 
prostitution were then in the Champ Flory, i. e., Champ 
de Flore, the privileged rendez-vous of low courtezans. 
In the 18th century, "quand le Francais a tete folle", 
as Voltaire sings, invented the term "Pe'che Philoso- 
phique", there was a temporary recrudescence; and 
after the death of Pidauze.t de Mairobert (March 
1779), his "Apologie de la Secte Anandryne" was 
published in L'Espion Anglais. In those days the 
Allee des Veuves in the Champs-Elysees had a "fief 
reserve' des Ebugors" 2 ) — "veuve" in the language of 

*) The same author printed another imitation of Petronius 
Arbiter, the " Larissa " story of Theophile Viaud. His cousin, 
the Sevigne, highly approved of it. See Bayle's objections to 
Rabutin's delicacy and excuses for Petronius' grossness in his 
" Eclaircissement sur les obscenites * (Appendice au Dictionnaire 

2 ) The Boulgrin of Rabelais, which Urquhart renders Ingle 
for Boulgre, an * Indorser derived from the Bulgarus or 



Sodoms being the maitresse en titre, the favourite 

At the decisive moment of monarchical decompo- 
sition, Mirabeau *) declares that pederasty was regle- 
mentee and adds, "Le gout des pe'de'rastes, quoique 
moins en vogue que du temps d'Henri III (the French 
Heliogabalus), sous le regne duquel les hommes se 
provoquaient mutuellement 2 ) sous les portiques du 
Louvre, fait des progres considerables. On sait que 
cette ville (Paris) est un chef d'ceuvre de police; en 
consequence il a des lieux publics autoris^s a cet 
effet. Les jeunes gens qui se destinent a la profes- 
sion, sont soigneusement enclasse's, car les systemes 
reglementaires s'etendent jusque-la. On les examine ; 
ceux qui peuvent etre agents et patients, qui sont 
beaux, vermeils, bien faits, potetes, sont reserves pour 

Bulgarian, who gave to Italy the term bugiardo— liar. Bougre 
and Bougrerie date (Littre) from the 13th century. I cannot, 
however, but think that the trivial term gained strength in 
the 16th, when the manners of the Bugres or indigenous 
Brazilians were studied by Huguenot refugees in La France 
Antartique and several of these savages found their way to 
Europe. A grand Fete in Rouen on the entrance of Henri II 
and dame Catherine de Medicis (June 16, 1564 showed, as part 
of the pageant, three hundred men (including fifty u Bugres " 
or Tupis) with parroquets and other birds and beasts of the 
newly explored regions. The procession is given in the four- 
folding woodcut "Figure des Bresiliens " in Jean de Prest's 

Edition of 1551. 

T ) Erotica Biblion, chap. Kadesch (pp. 93 et seq.). Edition 
de Bruxelles with notes by the Chevalier Pierrugues of Bordeaux, 
before noticed. 

2 ) Called Chevaliers de Paille because the sign was a straw 
in the mouth, a la Palmerston. 



les grand seigneurs, ou se font payer tres cher par 
les eveques et les financiers. Ceux qui sont prives 
de leurs testicules, ou en termes de Tart (car notre 
langue est plus chaste que nos mceurs) qui n'ontpas 
le poids du tisserand, mais qui donnent et recoivent, 
forment la seconde classe : ils sont encore chers, parce 
que les femmes en usent, tandis qu'ils servent aux 
hommes. Ceux qui ne sont plus susceptibles direc- 
tion tant ils sont use's, quoiqu'ils aient tous ces 
organes nCcessaires au plaisir, s'inscrivent comme 
patients purs, et composent la troisieme classe : mais 
celle qui preside a ces plaisirs, verifie leur impuis- 
sance. Pour cet effet, on les place tout nus sur un 
matelas ouvert par la moitie' infeneure; deux filles 
les caressent de leur mieux, pendant qu'une troisieme 
frappe doucement avec des orties naissantes le siege 
des desirs venenens. Apres un quart d'heure de cet 
essai, on leur introduit dans l'anus un poivre-long 
rouge, qui cause une irritation considerable; on pose 
sur les e'chaubulures produites par les orties, de la 
moutarde fine de Caudebec, et Ton passe le gland au 
camphre. Ceux qui re'sistent a ces epreuves et don- 
nent aucun signe direction, servent comme patiens a 
un tiers de paie seulement 

The Restoration and the Empire made the police 
more vigilant in matters of politics than of morals. 
The favourite club, which had its mot de passe, was 
in the Rue Doyenne, old quarter St. Thomas du 
Louvre; and the house was a hotel of the 17th cen- 

l ) I have noticed that the eunuch in Sind was as meanly 
paid, and have given the reason. 



tury. Two street-doors, on the right for the male 
Gynaeceum and the left for tbe female, opened at 4 
p.m. in winter and at 8 p.m. in summer. A decoy- 
lad, charmingly dressed in women's clothes, with big 
haunches and small waist, promenaded outside ; and 
this continued till 1826, when the police put down 
the house. 

Under Louis-Philippe, the conquest of Algiers had 
evil results, according to the Marquis de Boissy. He 
complained without ambages of mceurs Arabes in 
French regiments, and declared that the results of the 
African wars was an effroyable debordement pe'deras- 
tique, even as the ve'rola resulted from the Italian 
campaigns of that age of passions, the 16th century. 
From the military, the fleau spread to civilian society, 
and the Vice took such expansion and intensity that 
it may be said to have been democratised in cities 
and large towns; at least so we gather from the 
Dossier des Agissements des Pederastes. A general 
gathering of "La Sainte Congregation des glorieux 
Pe'de'rastes" was held in the old Petite Rue des 
Marais where, after the theatre, many resorted under 
pretext of making water. They ranged themselves 
along the walls of a vast garden and exposed 
their podices; bourgeois, richards and nobles came 
with full purses, touched the part which most 
attracted them and were duly followed by it. At 
the Allee des Veuves the crowd was dangerous from 
7 to 8 p.m. : no policeman or ronde de nuit dared 
venture in it ; cords were stretched from tree, to 
tree and armed guards drove away strangers, amongst 
whom they say was once Victor Hugo. This nuis- 



ance was at length suppressed by the municipal ad- 

The Empire did not improve morals. Balls of 
sodomites were held at n° 8 Place de la Madeleine, 
where on Jan 2, 1864, some one hundred and fifty 
men met, all so well dressed as women that even the 
landlord did not recognise them. There was also a 
club for Sotadic debauchery called the Cent Gardes 
and the Dragons de l'lmperatrice 1 ). They copied the 
imperial toilette and kept it in the general wardrobe: 
hence, tf faire l'lmperatrice 8 meant to be used carnally. 
The site, a splendid hotel in the Allee des Veuves, 
was discovered by the Procureur-Ge'ne'ral, who registered 
all the names; but, as these belonged to not a few 
senators and dignitaries, the Emperor wisely quashed 
proceedings. The club was broken up on July 16th, 
1864. During the same year, La Petite Revue, edited 
by M. Loredan Larchey, son of the General, printed 
an article, " Les dchappes de Sodome : " it discusses 
the letter of M. Castagnary to the Pr ogres de Lyon, 
and declares that the Vice had been adopted by plusieurs 
corps de troupes. For its latest developments as 
regards the chantage of the tantes (pathics), the reader 
will consult the last issues of Dr Tardieu's well known 
Etudes. 2 ) He declares that the servant-class is most 

') Centuria Librorum Absconditorum (by Pisanus Fraxi) 4° 
p. lx and 593. London. Privately printed, 1879. 

2 ) A friend learned in these matters supplies me with 
following list of famous pederasts. Those who marvel at the 
wide diffusion of such erotic perversion, and its being affected 
by so many celebrities, will bear in mind that the greatest 
men have been some of the worst: Alexander of Macedon. 



infected ; and that the vice is commonest between the 
ages of fifteen and twenty five. 

The pederasty of The Nights may be briefly dis- 
tributed into three categories. The first is the funny 
form, as the unseemly practical joke of masterful 
Queen Budur (vol. III. 300-306) and the not less hardy 
jest of the slave-princess Zumurrud (vol. IV. 226). 
The second is in the grimmest and most earnest phase 
of the perversion, for instance where Abou Nowas 1 ) 

Julius Csesar and Napoleon Bonaparte held themselves high 
above the moral law which obliges common-place humanity. 
All these are charged with the Vice. Of kings we have 
Henri III, Louis XIII and XVIII, Frederick II of Prussia, 
Peter the Great, William II of Holland, and Charles II and 
III of Parma. We find also Shakespeare (i. xv. Edit. Francois 
Hugo) and Moliere, Theodore de Beza, Lully (the composer), 
d'Assoucy, Count ZintzendorfF, the Grand Conde, Marquis de 
Villette, Pierre-Louis Farnese, Due de la Valliere, De Soleinne, 
Count d'Avaray, Saint-Megrin, d'Epernon, Amiral de la Susse, 
La Roche. Pouchin, Rochfort Saint Louis, Henne (the Spi- 
ritualist), Comte Horace de Viel Castel, Lerminin, Fievee, 
Theodore Leclerc, Cambaceres, Marquis de Custine, Sainte- 
Beuve and Count d'Orsay. For others refer to the three vols, 
of Pisanus Fraxi; Index Librorum Prohibitorum (London 1877), 
Centuria Librorum Absconditorum (before alluded to\ and 
Catena Librorum Tacendorum, London 1885. The indices will 
supply the names. 

*) Of this peculiar character, Ibn Khallikan remarks (n. 43), 
" There were four poets whose works clearly contraried their 
character. Abu al-Atahiyah wrote pious poems himself being 
an atheist, Abu Hukayma's verses proved his impotence, yet 
he was more salacious than a he-goat ; Mohammed Ibn Hazim 
praised contentment, yet he was greedier than a dog ; and Abu 
Nowas hymned the joys of sodomy, yet he was more passionate 
for women than a baboon. " 



debauches the three youths (vol. V. 64-69) ; whilst in 
the third form it is wisely and learnedly disscussed, 
to be severely blamed, by the Shaykhah, or Reverend 
Woman (vol. V. 154). 

To conclude this part of my subject, the eclair- 
cissement des obscenites. Many readers will regret 
the absence from The Nights of that modesty which 
distinguishes u Amadis de Gaul, " whose author, when 
leaving a man and a maid together, says, " And noth- 
ing shall be here related ; for these and suchlike things 
which are conformable neither to good conscience nor 
nature, man ought in reason lightly to pass over, 
holding them in slight esteem as they deserve. 9 Nor 
have we less respect for Palmerin of England who 
after a risque* scene declares, " Herein is no offence 
offered to the wise by wanton speeches, or encour- 
agement to the loose by lascivious matter. " But 
these are not oriental ideas, and we must e'en take 
the Eastern as we find him. He still holds u Naturalia 
non sunt turpia, " together with " Mundis omnia 
munda ; " and, as Bacon assures us the mixture of a 
lie doth add to pleasure, so the Arab enjoys the 
startling and lively contrast of extreme virtue and 
horrible vice placed in juxtaposition. 

Those who have read through these ten volumes 
will agree with me that the proportion of offensive 
matter bears a very small ratio to the mass of the 
work. In an age saturated with cant and hypocrisy, 
here and there a venal pen will mourn over the " Por- 
nography " of The Nights, dwell upon the " Ethics 
of Dirt, 8 and the " Garbage of the Brothel " ; and will 
lament the "wanton dissemination (!) of ancient and 



filthy fiction. * This self-constituted Censor mo rum 
reads Aristophanes and Plato, Horace and Virgil, 
perhaps even Martial and Petronius, because " veiled 
in the decent obscurity of a learned language ; * he 
allows men Latine loqui; bnt he is scandalised at 
stumbling-blocks much less important in plain English. 
To be consistent, he must begin by bowdlerising not 
only the classics, with which boys' and youths' minds 
and memories are soaked and saturated at schools 
and colleges, but also Boccaccio and Chaucer, Shake- 
speare and Rabelais ; Burton, Sterne, Swift and a long 
list of works which are yearly reprinted and republished 
without a word of protest. Lastly, why does not this 
inconsistent puritan purge the Old Testament of its 
allusions to human ordure and the pudenda ; to carnal 
copulation and impudent whoredom, to adultery and 
fornication, to onanism, sodomy and bestiality? But 
this he will not do, the whited sepulchre! To the 
interested critic of the Edinburgh Review (n° 335 of 
July, 1886), I return my warmest thanks for his 
direct and deliberate falsehoods: — lies are one legged 
and short-lived, and venom evaporates *). It appears 
to me that when I show to such men, so " respectable " 

') A virulently and unjustly abusive critique never yet injured 
its object : in fact it is generally the greatest favour an author's 
unfriends can bestow upon him. But to notice in a popular 
Review books which have been printed and not published, is 
hardly in accordance with the established courtesies of literature. 
At the end of my work, I propose to write a paper, " The 
Reviewer Reviewed," which will, amongst other things, explain 
the motif of the writer of the critique and the editor of the 



and so impure, a landscape of magnificent prospects 
whose vistas are adorned with every charm of nature 
and art, they point their unclean noses at a little 
heap of muck here and there lying in a field-corner. 


N. B.—lt will be noticed that this Appendix contains several 
references to Sir Richard Burton's translation of the « Arabian 
Nights \ We deemed it fairer to Sir Richard to give the 
whole of the article to selecting passages here and there, 
which standing apart might have easily led to a misconstruction 
of his real meaning.